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EB Ὁ ἡ" ν Ἢ Diss
fm ΠΙΟΘΕΝΙΑ IN. TAURAS
JERRAM
F oad ow
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
AMEN CORNER, E.C.
arendow Gress Series
EURIPIDES
PPHIGENIA- IN TAURIS
EDITED
WITH INTRODUCTION, NOTES, AND CRITICAL APPENDIX
FOR UPPER AND MIDDLE FORMS
BY
C. S. JERRAM, M.A.
Late Scholar of Trinity College, Oxford
Editor of the ‘ Alcestis, ‘ Helena,’ ‘Cebetis Tabula,’
*Lucian’s Vera Historia,’ &c.
Oxford
mL THE ΓΑΕ ΝΌΟΝ PRESS
1885
{ All rights reserved |
CONE ΕΣ Ts:
INTRODUCTION . : ᾿ F
IPHIGENIA IN TAURIS
NOTES , é : , δ
CRITICAL APPENDIX :
SCENE FROM AESCHYLUS’ EUMENIDES .
_ILLUSTRATIVE PASSAGES FROM OVID
INDEX ‘
PNTRODUCTTION.
Probable date of the play—Summary of the plot.—Goethe’s /p/z-
gente auf Tauris.—Characters compared.—The dea ex machina.—
Legendary sources of the play.—Other dramas on the same subject.—
MS. authorities and previous editions.
THE exact date of the Iphigenia in Tauris is unknown, but
the evidence of style, chiefly metrical'!, marks it as a production
of the poet’s later days. If the allusion in Il. 574, etc., to the
soothsayers be rightly considered, like the corresponding passage
in the Helena (744-748), to refer to the Sicilian disaster, the
year 413 or 412 B.C. may be assigned as a probable date; indeed
the general resemblance in plot style and construction of this play
to the Helena makes it likely that the two were produced about
the same time”. In order of events the Tauric Iphigenia follows
the Iphigenia in Aulis at a distance of about twenty years; but
there is no close connexion between the two dramas, the latter
of which was probably composed in 406, but not exhibited until
after its author’s death.
The scene of our play is laid in the Tauric Chersonese, now
the Crimea, at or near the modern Balaclava. Hither Artemis
had conyeyed Iphigenia from the sacrificial altar at Aulis, and
made her the priestess of her own temple among the Tauri, her
1 As shown, for example, in the free use of ‘resolved’ feet and other
licences in the choric metres, especially in the ‘ Glyconic’ system; also
in the introduction of trochaic tetrameters ll. 1202, etc. See note there.
2 The quotation of the opening line of the /phzgenza (MéAoy . . . ἵπποι5)
by Aristophanes in the F7ogs, 1. 1232, proves nothing as to its date, since
that comedy did not appear till B.c. 405, about a year after Euripides’
death.
Viil INTRODUCTION.
office being to consecrate for sacrifice all strangers? who landed
upon that inhospitable coast. In the course of the prologue
Iphigenia relates a dream, which she is constrained to interpret
as announcing the death of her beloved brother Orestes, whom
she had left an infant at Argos. She resolves to offer the last
rites to the dead, and retires within the temple to summon
her attendant maidens, who form the Chorus of the play. On
the stage thus vacated appear Orestes and his faithful comrade
Pylades, who have just arrived by sea, in obedience to the Delphic
oracle directing them to remove the image of Artemis from the
Taurian temple and convey it to Greece. By this means Orestes
is to be released from the persecution of the Furies consequent
upon his mother’s murder. They begin to reconnoitre the sur-
roundings of the temple, but determine not to attempt an entrance
before nightfall. The Chorus in turn with Iphigenia sing a dirge,
during which libations are offered to the shade of Orestes.
Suddenly a herdsman rushes in from the shore, announcing the
arrival of two Greek strangers, and bidding Iphigenia prepare at
once for the sacrifice. He relates the circumstances of their
capture, how after a valiant resistance they had been at length
overpowered and taken before the king, who had sent them
hither. The priestess orders them to be brought in, and in a
touching soliloquy declares her altered feelings towards strangers.
Hitherto she had been wont to pity her victims, but now the
presentiment of her brother’s death, added to the recollection of
her father’s cruelty, has steeled her heart against softer emotions.
After a short ode by the Chorus, expressing their desire to learn
who the strangers are and their own earnest longings for home,
Orestes and Pylades are led in manacled for the sacrifice. Iphi-
genia’s stern resolve now gives way to compassion; she asks
Orestes his name and country, and by a series of questions learns
the facts relating to the fall of Troy, the return of Menelaus
with Helen, and the fate of the other Greek chieftains, includ-
ing the murder of Agamemnon by his faithless wife. Orestes is
not dead, as she had supposed, but an exile and a wanderer. It
' Euripides, following Herodotus, says ‘all Greek strangers.’ See 1. 39,
note.
INTRODUCTION. ix
occurs to Iphigenia that one of the captives may consent to
purchase his life by undertaking to convey a letter for her to
Argos, addressed to Orestes. Her proposal occasions the well-
known contest of friendship between the pair, each insisting
upon his own life being sacrificed to save that of his comrade.
At last Orestes prevails, and Iphigenia, returning with the letter,
binds Pylades by an oath to deliver it safely; but to make
doubly sure in case of accident by shipwreck, she communicates
its contents to him by word of mouth. The twice repeated
mention of Orestes, as the destined receiver of her message, causes
Orestes to recognise his sister in the priestess who was to be
the instrument of his death. Presently, after some minute
questioning upon incidents in their family history, Iphigenia too
is convinced that her long-lost brother stands before her. On
this mutual discovery they give full vent to their joyful emotions,
until Pylades reminds them that no time must be lost in taking
measures for their common safety. Orestes goes on to relate,
how in obedience to Apollo’s command he had come to Tauri
for the purpose of carrying off the statue of Artemis, and they
discuss together various schemes for effecting this difficult enter-
prise. Iphigenia suggests an adjournment to the sea-coast, with the
alleged design of purifying the two strangers from the crime of
- matricide, together with the image, defiled (as she pretends) by
the touch of Orestes. Thus they will be able to get on board
their ship with the statue and so make their escape. The
maidens of the Chorus are taken into confidence and promise
secrecy. At this juncture king Thoas appears on the scene, and
meeting Iphigenia with the image in her arms is told the story
previously agreed upon, and is further persuaded by the priestess
to remain inside the temple, while the supposed rites are being
performed on the sea-shore. After some time a messenger
arrives from the direction of the coast with urgent tidings for
the king. The Chorus at first try to mislead him, but his re-
newed clamour brings Thoas out of the temple, eager to hear
what he has to tell. The messenger relates at some length how
Iphigenia had deceived them all by a pretended ceremony, how
she persuaded the guards to retire, and being left alone with the
captives had released them from their bonds and enabled them
Χ INTRODUCTION.
to get on board with the image. The Taurians attempting a
rescue had been forced after a severe conflict to give way;
presently however the Greek ship had been driven back to shore
by contrary winds and could not now escape. ‘Thoas at once
orders preparations to be made to recapture the fugitives, and
threatens to punish the Chorus for their connivance; when
Athena suddenly appearing declares her divine will that Orestes
shall convey his sister with the image to Attica, and there re-
establish the worship of the goddess with purer rites at Halae
and Brauron. She also bids Thoas send the women home to
Greece unharmed and free. The king awed by a superior
power obeys, and with a favouring breeze, under Athena’s
escort, the ship speeds on her way.
The plot of the Iphigenia in Tauris shows a close correspondence
with that of the He/ena, which must, as we have seen, have been
written about the same time. Jn both plays the turning-point
of the action is the mutual recognition of near relations after
long absence; in both is presented the spectacle, so congenial to
the tastes of an Athenian audience, of a barbarian king outwitted
by the superior craft of a Greek heroine, and finally appeased by
the intervention of a divinity at the precise moment when the
doom of the chief characters seemed inevitable. But the
Iphigenia is in every essential respect the finer and more in-
teresting play of the two, and has long enjoyed a well-deserved
popularity.
Among the many plays that have been composed on the sub-
ject of Iphigenia’s sacrifice and its sequel’, Goethe’s Iphigenie
auf Tauris deserves more than a passing notice. In this drama
Thoas is represented as Iphigenia’s lover, and it is only in conse-
quence of her refusal to return his advances, that he insists upon
the ancient rites of human sacrifice, long discontinued as a favour
to the priestess, being at once resumed. An opportunity is
afforded by the arrival of the strangers, and the two following
Acts of the play are occupied with the touching interviews of
Iphigenia with Pylades and Orestes, leading to the mutual recog-
nition of brother and sister. This however is effected, not, as in
Euripides, by the expedient of a letter, but by a repugnance on
1 See the list on pp. xvii, xviii.
INTRODUCTION. xi
the part of Orestes to deceive so noble a creature as the priestess
with a false tale’. Iphigenia then reveals to Orestes that she is
his sister; and now brought to face the dreadful necessity of
sacrificing her brother, in full knowledge of the fact, she consents
for the moment to mislead Arkas, the king’s messenger, by the
device (borrowed from Euripides) of purifying the image in the
sea, When however Thoas himself appears, she will not carry
the deception farther, but tells him who the strangers are and
their purpose in coming thither. Moved by Iphigenia’s pleading
Thoas consents to the release of Orestes and his friend, but he
will not part with the image; and this final difficulty is removed
by the idea suddenly striking Orestes that Apollo’s oracle might
bear a double interpretation. ‘ When,’ says he, ‘ the oracle bade
us bring back the sister to Greece, we referred the command to
Apollo’s sister, but he intended +hee?,’ viz. Iphigenia, Thereupon
Thoas allows the strangers to depart with the priestess, dismiss-
ing them with a curt ‘ farewell.’
The drama, of which the foregoing is a brief sketch, presents a
striking contrast to the Iphigenia of Euripides. The two plays
do not indeed admit of comparison. Goethe’s Iphigenia is one of
the noblest poetic creations of any period of literature, yet from
a Greek point of view she is an impossible character. Her dis-
_tinguishing trait, that extreme truthfulness which induces her to
risk the sacrifice of her brother’s life rather than deceive Thoas,
would have been regarded by Euripides and his countrymen as
the merest infatuation. His Iphigenia, from the moment of
the recognition, is devoted to the one object of saving Orestes
and herself from destruction, and of aiding him in his avowed
τ ‘Ich kann nicht leiden dass du, grosse Seele,
Mit einem falschen Wort betrogen werdest.
Ein liigenhaft Gewebe kniipf’ ein Fremder
Dem Fremden,....... zwischen ums
Sei Wahrheit!’ (Act iii. Scene 1.)
R ‘ Er sprach :
‘“ Bringst du de Schwesteyr .......
Nach Griechenland, so loset sich der Fluch.”
Wir legten’s von Apollen’s Schwester aus,
Und er gedachte dich.’ (Act v. Scene 6.)
ΧΙΪ INTRODUCTION.
enterprise. She will not indeed consent to slay the king, who
has been her host and to some extent her benefactor, but she
has no scruples about misleading him by a false tale, when no
other resource is left. Goethe however has enlisted our sympathy
on behalf of Thoas,.by representing him in the ideal character. of
a noble and generous prince, dignified, yet tender in his affection for
the priestess, whose gracious influence had wrought upon him for
good’; whereas Euripides introduces him as a superstitious bar-
barian, whose credulity readily exposes him to deception by an
apparently simple artifice.
In the first half of Euripides’ play our interest is engrossed by
the noble contest of friendship between Orestes and Pylades,
afterwards by the accomplishment of the plans laid for their
escape and the deportation of Iphigenia with the statue of
Artemis. The former scene was necessarily omitted by Goethe,
according to whose plot neither of the friends is called upon to
lay down his life to save the other; in the latter, the German
poet has managed to avoid the main difficulty of the situation by
his ingenious device of the mistake about the ‘sister’ intended
by Apollo’s oracle. No such solution of the problem would have
been possible to Euripides, for whom the removal of the image
from Tauri and its establishment in Attica under new auspices
was an essential element in the story”.
The characters in the German drama are intended to pourtray
an almost ideal perfection; those of Euripides, on the contrary,
are more true to nature, and in their leading features Hellenic.
His Iphigenia is a loving tender maiden, filled with earnest long-
ing for her native land, and loathing the cruel office that compels
᾿ ‘Nur du hast mich mit einer Freundlichkeit,
In der ich bald der zarten Tochter Liebe,
Bald stille Neigung einer Braut zu sehn
Mich tief erfreute, wie mit Zauberbanden
Gefesselt.’ (Zhoas to [phigenia, Act i. Scene 3.)
? «Td ante omnia tenendum est, Euripidem necessario curare debuisse,
ut non solum Iphigenia e Taurica abduceretur, sed asportaretur etiam
simulacrum Dianae. Sic enim ferebat fama, colebantque id signum
Attici Halis, in quem locum ab Oreste delatum credebatur.’ Hermann,
Praef. p. vii.
INTRODUCTION. Xilt
her to shed the blood of human victims. Her love for Orestes,
upon whose fate the interest of the plot is centred from the
beginning, is awakened by the presentiment of his death con-
veyed to her mind in the dream. Believing that with him is
lost all hope of deliverance and restoration, she for a moment
relapses into a sterner mood; and thus the very intensity of her
regret causes her, all unconscious of his presence, to steel her
heart against the man she loves most dearly’. But even while
she speaks, her old self returns; she reprobates the horrid
custom of the country, and when the strangers are brought
before her, she commiserates their sad fate and readily suggests
a plan of escape for one of them. In what follows after the
recognition Iphigenia appears to ws in a less favourable light, and
modern sentiment may incline with Goethe to condemn her
conduct towards Thoas as treacherous and ungrateful. But, as
we have already observed, no such scruples could have occurred
to the minds of the original spectators, who must have heartily
applauded this scene.
Orestes and Pylades are a pair of noble-hearted friends, whose
mutual affection has become proverbial. The former is resigned
to his fate as long as it seems inevitable, fearless of death, yet
prompt to avail himself of the means of deliverance; the latter,
‘hoping against hope, is ever ready to cheer his desponding friend,
firm in the confidence that Apollo’s oracle will not fail, nor for-
tune always prove unkind’.
Of Thoas we have already spoken in our review of Goethe’s
Ipbigenie. He is in many respects the counterpart of Theocly-
menus in the Helena, but a far less repulsive character. He
seems, for anything we know to the contrary, to have ruled his
people well, and to have treated Iphigenia with the consideration
due to her sacred office. It is in fact his simple-minded religious
faith that makes him yield unsuspectingly to the stratagem of the
priestess, and finally to abandon his schemes of vengeance at the
command of Athena.
The appearance of this goddess as a dea ex machina had a two-
1 See note to 1. 350, on the ‘ irony’ of this situation.
2 Cp. 1. 721 ἀλλ᾽ ἔστιν, ἔστιν ἡ λίαν δυσπραξία
λίαν διδοῦσα μεταβολὰς, ὅταν τύχῃ.
XIV INTRODUCTION.
fold object. The first is in accordance with a recognised principle
of ancient dramatic art (largely adopted by Euripides*), which
allowed the special interposition of a deity to solve the compli-
cations of a plot insoluble by ordinary means. Horace’s rule is
well-known—‘ nec deus intersit, nisi dignus vindice nodus in-
ciderit’ (4. P. 191). In the present instance it is true that the
poet himself created the zodus by introducing the storm at sea,
which prevented the fugitives escaping; but he doubtless felt that
to allow the artifice of the Greeks to succeed on its own merits,
without any compensation to the feelings of the injured king,
would have made an unsatisfactory conclusion. For this purpose
an authoritative declaration that the whole issue of events was
subject to a higher power, to which all, Thoas included, must
submit, was indispensable. It was necessary too to provide some
means of escape for the women of the Chorus, who would other-
wise have been left to the cruel fate that threatened them”.
Secondly, Athena, the patron goddess of the Athenians, is
represented as the founder of a certain time-honoured custom of
their Court of Areopagus*, and as the exponent of the origin of
existing local rites connected with the worship of Artemis in
Attica. These, as constituting what is termed the ‘etiological *’
interest of the play, we will proceed to examine more particularly.
Among the objects of primitive Pelasgian nature-worship was
a moon-goddess, designated by various titles, but especially by
those of Iphigenia and Tauropolos. As many of her attributes
resembled those of Artemis, the two deities early became identi-
fied; hence she appears under the united names of Artemis-
1 The ‘deus ex machina’ appears in six other plays besides the present
one—the Aippolytus, Supplices, Orestes, Electra, Jon, and Helena ; prob-
ably also in the Jphizgenia in Aulide, but the genuine conclusion of
that play is lost.
: Ὑμᾶς δὲ τὰς τῶνδ᾽ ἵστορας βουλευμάτων
γυναῖκας αὖθις, ἡνίκ᾽ ἂν σχολὴν λάβω,
ποινασόμεσθα (1. 1431).
5. See ll. 1470, etc., also 962-967 and notes.
* From αἰτία, ‘cause’ or ‘origin ;’ hence etiology traces the derivation
of modern ceremonies and customs from their original sources in ancient
heroic legends.
INTRODUCTION. XV
Iphigenia and Artemis-Tauropolos. The first epithet, ᾿Ιφι- γένεια,
simply means the ‘strong-born,’ that is, the ‘ mighty’,’ and has
much the same import as that of Μεγάλη θεός, commonly
applied to the same goddess. The second, Ταυρο-πόλος, was
symbolical of the 4orned moon, and means ‘rider of the bull;’
accordingly at Amphipolis and elsewhere she was represented as
a maiden sitting upon a galloping bull. The principal seat of
her worship was the eastern coast of Attica: where, at Halae
Araphenides, a yearly festival was held called the Tauropolia, and
at the neighbouring Brauron there was a temple of Artemis
Brauronia, originally called Iphigenia. ‘There is no doubt that in
both places the primitive worship of this goddess included human
sacrifices, in place of which certain symbolical customs were
substituted in a more enlightened age. Thus at Halae a man
was led as a victim to the altar, and blood was drawn from his
neck by a sword-scratch (Il. 1460); while at. Brauron every five
years young Attic maidens were consecrated to the goddess
under the appellation of ἄρκτοι". The clothes also of women
who had died in childbirth were dedicated by their relations in
the temple of the Brauronian Artemis (1. 1466).
In the Tauric Chersonese, on the north coast of the Euxine,
the barbarians worshipped a goddess called the ‘ Maiden,’ whom
Greek travellers, owing to similarity of attributes, were led to
identify with their own Artemis. Herodotus (4. 103) gives the
following account: ‘ The Taurians sacrifice to the Maiden ship-
wrecked sailors, especially Greeks*. The victim is killed by a
blow on the head from a club; the body is then thrown over the
cliff on which the temple stands (or, as some say, buried); the
1 Kochly explains it as equivalent to Geburts-machtige, ‘mighty over
birth,’ in reference to her office as protectress of women in childbirth;
but the analogy of similar compounds, as Ἰφι-μέδεια, ᾿Ιφι-άνασσα, etc., is
against this interpretation.
The original mythological connexion between Artemis, as the moon-
goddess, and dears is unknown. It is exemplified in the Arcadian story
of Callisto changed into a she-bear; Callisto being a favourite nymph
of Artemis, and Καλλίστη a recognised epithet of that goddess. (Kochly,
Einlettung, pp. 14, 15.)
5. Cp. 1. 39 of the play.
Xvi INTRODUCTION.
head is impaled on a spike. And the Taurians say that the
goddess to whom they sacrifice is Iphigenia, the daughter af Agamem-
non. How this last confusion arose we have no means of deter-
mining. It obviously had a Greek source, and may possibly have
arisen from the resemblance of the older name Iphianassa’ to
that of Artemis-Iphigenia, who had a temple at Aulis as well
as at Brauron. At all events there was an early tradition that
Iphigenia, Agamemnon’s daughter, had been rescued from Aulis
by the goddess to whom she was about to be sacrificed, and
conveyed to the Taurian land; thus what had originally been a
designation of Artemis herself became that of her priestess there.
Lastly, the accidental likeness of the names Ταυρική and Ταυροπόλος
to Tauri caused a very natural error as to the meaning of those
epithets when applied to Artemis at Halae, their true meaning and
derivation having been long forgotten. At the same time, the
transference of the legend respecting human sacrifices to the
barbarous shores of the Euxine found a ready acceptance with
the Greeks, who thus relieved their progenitors of an imputation
so repugnant to the humanity of their own times.
The story of Iphigenia’s sacrifice at Aulis is not found in
Homer, to whom even her name appears to have been unknown.
He mentions three daughters of Agamemnon, viz. Chrysothemis,
Laodice, and Iphianassa; but in the Cypria, one of the later
‘Cyclic’ poems attributed to Stasinus, Iphigenia is added as a
fourth. It was from this poem that Euripides got the materials
for his prologue; but it assigns a different reason for the deten-
tion of the fleet”, and contains the significant addition to the
Taurian part of the legend, that Iphigenia, when conveyed
thither, was made immortal®.
With the above myth our poet has combined the popular tale
of the matricide Orestes, and of the removal by his means of the
hereditary curse imposed on the house of Tantalus*. This also
1 Homer, //. 9.155, 287. Cp. Lucretius 1. 85.
? See note on 1. 21
8 The connexion (or confusion) between her divine and human charac-
ter is once recognised in this play, at 1. 1465, where Athena declares that
the offerings of women’s clothes are to be presented to Iphigenia herself.
* See note on ll, 1-5.
INTRODUCTION. XVil
is a post-Homeric development of the original story. In the
Iliad nothing is said of any feud between Atreus and Thyestes,
but, on the contrary, the sceptre is represented as passing from
one to the other in peaceful succession, and from Thyestes to
Agamemnon (J/. 2. 104-107). In the Odyssey (4. 514, etc.)
Menelaus tells Telemachus how Aegisthus slew Agamemnon after
the fall of Troy, and how he was slain in his turn by Orestes
(1. 298) ; but the murder of Clytaemnestra by her son is nowhere
mentioned. This incident and the consequent persecution of
Orestes by the Furies were related in the Oresteia of the lyric poet
Stesichorus (circ. 600 B.c.), and probably also in the Nostoi of
Agias more than a century earlier. The addition of Pylades as
the faithful companion of Orestes and the famous contest of
friendship, upon which so much of the modern interest of the
play depends, is probably due to Euripides, But the incident of
Orestes’ domicile, when an infant, with Strophius the father of
Pylades is noted by Pindar in his 11th Pythian ode, 1. 51
ὁ δ᾽ dpa γέροντα ξένον Στρόφιον ἐξίκετο, νέα κεφαλὰ, Παρνασοῦ πόδα
vaiovra. Homer on the contrary says that Orestes returned to
Mycenae from Athens (a ἀπ᾽ ᾿Αθηνάων) after seven years’ absence,
to take vengeance upon Aegisthus, his father’s murderer.
The Iphigenia in Tauris is the last of Euripides’ plays having for
their theme the fortunes of the Pelopidae, or royal house of My-
cenae. Preceding it, in the order of events, are the Electra and
Orestes, which deal with the vengeance of Orestes upon his mother
and Aegisthus for the murder of Agamemnon, and its immediate
results. The Iphigenia in Aulide, as we have seen, stands first of
all the plays founded on the tale of Troy, though latest in order
of composition. In the choice of his subject Euripides appears
to have been preceded by Aeschylus and Sophocles, each of
whom wrote an Iphigenia, the latter also a tragedy called Chryses,
apparently in continuation of the Euripidean story of Iphigenia
and Orestes after their escape from Tauri, but with a different
sequel. Aristotle (Poetica, ch. 17) mentions an Iphigenia by one
Polyidus, of whom nothing else is known, but who is supposed to
have lived about 400 B.c. In Latin Pacuvius wrote the tragedy
of Dulorestes, containing the celebrated scene between Pylades
and Orestes, which, as we learn from Cicero (De Amicitia, 7.24),
b
XVili INTRODUCTION.
was highly applauded’. Passing to modern times, we have
Racine’s once renowned Iphigénie en Aulide, a presentation of
ancient Greek characters in a modern court dress. In this play
the slaughter of Iphigenia is avoided by the substitution of
Eriphyle, daughter of Theseus and Helen, who is sacrificed at the
last moment in place of the heroine by the inspired command of
Calchas”. A Tauric Iphigenia by the same author, in which Thoas
(like Theoclymenus in the Helena) became Iphigenia’s devoted
lover, was begun, but never completed. Afterwards came Gluck’s
two famous operas, a play by Guimond de Ja Touche (1757), and
lastly Goethe’s Iphigenie auf Tauris (1780-1787), of which an
account has already been given.
Our sole authorities for the text of this play are two MSS. of
the r4th century; the Codex Palatinus in the Vatican Library,
and the Codex Florentinus (known as Flor. 2) in the Laurentian
Library at Florence. These Codices are marked by Kirchhoff
B and C respectively, but in the footnotes to the text of this
edition I have used for distinctness the abbreviations Cod. Pal.
and Cod. Εἰ. Neither of them is of first-rate authority, and the
corruptions and interpolations in this, as in other plays depending
solely on these two MSS., have exercised the ingenuity of critics
for successive generations. Many received corrections are due
to the older editors, Seidler, Markland, Musgrave, Barnes, etc.,
selections from whose notes are to be found in the Variorum
editions, down to Hermann (1833), to whom we owe the brilliant
emendation (among others more or less valuable) of παλιμπρυμ-
νηδόν in 1. 1395. Next to these come the editions, with Latin or
German notes, of Badham, Hartung, Schone (1851), Klotz upon
* Qui clamores tota cavea . . . quum, ignorante rege uter esset
Orestes, Pylades Orestem se esse diceret, ut pro illo necaretur; Orestes
autem, ita ut erat, Orestem se esse perseveraret.’
* «Je puis dire que j'ai été trés-heureux de trouver dans les anciens
cette autre Iphigénie, que j'ai pu représenter telle qu'il m’a plu, et
qui . . . mérite en quelque facon d’étre punie, sans étre pourtant tout ἃ
fait indigne de compassion.’ Préface by Racine.
INTRODUCTION. xix
Pflugk (1860), Weil in French (1861), and (for the text only)
Kirchhoff (1867), Dindorf in the Corpus Tragicorum (1870), and
Nauck’s latest recension in the Teubner Series (1879). The
German commentaries of Kéchly, founded on Schéne (1863-
1872) and of Wecklein (1876), are full of valuable matter by way
of exegesis and illustration, and I am mainly indebted to both
these editors for the account given in this Introduction of the
myth of Artemis-Iphigenia and its development. Among Eng-
lish editions I have of course consulted Paley’s well-known
commentary in the Bibliotheca Classica, as well as the latest one
by Mr. England, of the Owens College, Manchester (1883), whose
nearly exhaustive list of various readings and corrections has
been of great assistance in the construction of my Critical
Appendix and the footnotes appended to the text.
As the notes in this edition are intended for moderately ad-
vanced students, information upon ordinary points of grammar
has been for the most part withheld. To save needless repeti- -
tion I have given occasional references to my editions of the
Alcestis and the Helena, both published in this series.
CHARLES S. JERRAM.,
WoopcoTE House SCHOOL, WINDLESHAM,
May ist, 1885.
SRR εν - τ τ οὐ τπσπσσ τον
Ἷ
ἶ
᾿
᾿
1
~
aa
ΟΠ ἸΦΙΓΈΝΕΙΑ H EN TAYPOIS.
Nd Gas |
BA
e
DRAMATIS PERSONAE.
IPHIGENIA. THOAS.
ORESTES. MESSENGER.
PYLADES. ATHENA.
HERDSMAN. CHORUS of captive Greek women.
ὙΠΟΘΈΣΕΙΣ.
᾿Ορέστης κατὰ χρησμὸν ἐλθὼν εἰς Ταύρους τῆς Σκυθίας μετὰ
᾽ Lal A ΄
Πυλάδου παρακινηθεὶς τὸ παρ᾽ αὐτοῖς τιμώμενον τῆς ᾿Αρτέμιδος
ξόανον ὑφελέσθαι προῃρεῖτο. προελθὼν δ᾽ ἀπὸ τῆς νεὼς καὶ φανεὶς,
“ > ‘ a as , ‘
ὑπὸ τῶν ἐντοπίων ἅμα τῷ φίλῳ συλληφθεὶς ἀνήχθη κατὰ τὸν Tap’
᾽ cr > 4 a aA “ > 4 ε - , ,
αὐτοῖς ἐθισμὸν, ὅπως τοῦ τῆς ᾿Αρτέμιδος ἱεροῦ σφάγιον γένωνται.
τοὺς γὰρ καταπλεύσαντας ξένους ἀπέσφαττον.
«ς 4 4 ~ , ε , > , a ,
H μὲν σκηνὴ tov δράματος ὑπόκειται ἐν Tavpos τῆς Σκυθίας"
« id « a x
ὁ δὲ χορὸς συνέστηκεν ἐξ “Ἑλληνίδων γυναικῶν, θεραπαινίδων τῆς
ἸΙφιγενείας. προλογίζει δὲ ἡ ᾿Ιφιγένεια.
νὰ σον ον
,͵ “αι -ν ἢ
παρ, "
ETPITTAGT
I®ITENEIA H EN ΤΑΥΡΟΙΣ.
IDITENEIA.
Πέλοψ ὁ Ταντάλειος εἰς Πῖσαν μολὼν
θοαῖσιν ἵπποις Οἰνομάου γαμεῖ κόρην,
ἐξ ἧς ᾿Ατρεὺς ἔβλαστεν: ᾿Ατρέως δὲ παῖς
Μενέλαος ᾿Αγαμέμνων te’ τοῦ δ᾽ ἔφυν ἐγὼ,
τῆς Τυνδαρείας gad i ᾿Ιφιγένεια παῖς"
ἣν ἀμφὶ δίναις, ἃς ead Εὔριπος πυκναῖς
αὔραις ἑλίσσων κυανέαν ἅλα στρέφει,
-ι
ἔσφαξεν Ἑ λένης οὕνεχ᾽, ὡς δοκεῖ, πατὴρ
᾿Αρτέμιδι κλειναῖς ἐν πτυχαῖσιν Αὐλίδος.
ἐνταῦθα γὰρ δὴ χιλίων ναῶν στόλον Io
“Ἑλληνικὸν συνήγαγ᾽ ᾿Αγαμέμνων ἄναξ,
τὸν καλλίνικον στέφανον ᾿Ιλίου θέλων
λαβεῖν ᾿Αχαιοὺς, τούς θ᾽ ὑβρισθέντας γάμους
Ἑλένης μετελθεῖν, Μενέλεῳ Ee ‘labia
δεινῇ δ᾽ ἀπλοίᾳ, πνευμάτων οὐ τυγχάνων, I
on
εἰς ἔμπυρ᾽ ἦλθε, καὶ λέγει Κάλχας τάδε"
“Ὦ, τῆσδ᾽ ἀνάσσων Ἑλλάδος στρατηγίας,
᾿Αγάμεμνον, οὐ μὴ ναῦς ἀφορμίσῃ χθονὸς,
4. τοῦ δ᾽ for τοῦδ᾽ Schaefer. 5. παιδός Elmsley. 6. δίνας
Monk. 8. eivex’ Nauck. 13. ᾿Αχαιοῖς Lenting. 14. Cod. FI.
Ἑλένῃ. Ald. Ἑλένης. 15. MSS. δεινῆς τ᾽ ἀπλοίας πνευμάτων τ᾽ οὐ
τυγχάνων. 18. ἀφορμίσῃς Kirch. (some copies ἀφορμήσῃ).
B 2
4 EYPIMIAOY
πρὶν ἂν κόρην σὴν ᾿Ιφιγένειαν “Aprepts
lal = “ Ἂς - ἊΝ ͵
λάβῃ σφαγεῖσαν᾽ ὅ τι γὰρ ἐνιαυτὸς τέκοι 20
7 , an
κάλλιστον, ἠὔξω φωσφόρῳ θύσειν θεᾷ.
παῖδ᾽ οὖν ἐν οἴκοις σὴ Κλυταιμνήστρα δάμαρ
ἐς ποι Ι
τίκτει, (τὸ καλλιστεῖον εἰς ἔμ᾽ ἀναφέρων)
«ἃἁ / a ) 7 9.5 / /
ἣν χρή σε Odom. καί μ' ᾽Οδυσσέως τέχναις
—- =
is]
wr
μητρὸς παρείλοντ᾽ ἐπὶ γάμοις ᾿Αχιλλέως.
ἐλθοῦσα δ᾽ Αὐλίδ᾽ ἡ τάλαιν᾽ ὑπὲρ πυρᾶς
μεταρσία ληφθεῖσ᾽ ἐκαινόμην ξίφει"
ἀλλ᾽ ἐξέκλεψεν ἔλαφον ἀντιδοῦσά μου
ἼΑρτεμις ᾿Αχαιοῖς, διὰ δὲ λαμπρὸν αἰθέρα
πέμψασά p εἰς τήνδ᾽ ᾧκισεν Ταύρων χθόνα, 30 |
οὗ γῆς ἀνάσσει βαρβάροισι βάρβαρος
Θόας, ὃς ὠκὺν πόδα τιθεὶς ἴσον πτεροῖς
2 + 593. NF / τι / /
εἰς τοὔνομ. ἦλθε τόδε ποδωκείας χάριν.
val ~~ Ὁ a obve , , ΓΑ
ναοῖσι ὃ ἐν τοῖσδ᾽ ἱερίαν τίθησί με
of , a “ Ἢ Ν
ὅθεν νόμοισι τοῖσιν ἤδεται θεὰ 35 :
" wz ε a " > @ x , a ᾿
Αρτεμις ἑορτῆς, τοὔνομ᾽ ἧς καλὸν μόνον :
τὰ δ᾽ ἄλλα σιγῶ, τὴν θεὸν φοβουμένη" ;
θύω γὰρ, ὄντος τοῦ νόμου καὶ πρὶν πόλει,
ΓΟ
an 7
ὃς ἂν κατέλθῃ τήνδε γῆν “Ἕλλην ἀνήρ.
κατάρχομαι μὲν, σφάγια δ᾽ ἄλλοισιν μέλει 40
1 oS A at χε ΤΟΙΣ, 2 ς “
ἄρρητ᾽ ἔσωθεν τῶνδ᾽ ἀνακτόρων θεᾶς.
ἃ καινὰ δ᾽ ἥκει νὺξ φέρουσα φάσματα,
λέξω πρὸς αἰθέρ᾽, εἴ τι δὴ τόδ᾽ ἔστ᾽ ἄκος.
x 2 , cA lal ᾽ ΡῚ a n
ἔδοξ᾽ ἐν ὕπνῳ τῆσδ᾽ ἀπαλλαχθεῖσα γῆς
> “a 2 wy / ᾽ 5
οἰκεῖν ἐν Ἄργει, παρθένοισι δ᾽ ἐν μέσαις 45
εὕδειν, χθονὸς δὲ νῶτα σεισϑῆναι σάλῳ,
φεύγειν δὲ κἄξω στᾶσα θριγκὸν εἰσιδεῖν
20. λάβῃ for λάβοι Elmsley. 24. τέχναι Monk, &c. 48. ἐξέ-
κλεψέ μ᾽ Reiske. 29. ᾿Αχαιούς Nauck. 35. τοῖσιν Cod. Pal.,
corr. for τοισίδ᾽, 45. παρθενῶσι Markl., ὅτε.
Senter.
ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥ͂ΡΟΙΣ. 5
- 3
δόμων πίτνοντα, πᾶν δ᾽ ἐρείψιμον στέγος
βεβλημένον πρὸς οὖδας ἐξ ἄκρων. σταθμῶν.
μόνος δ᾽ ἐλείφθη στῦλος, ὡς ἔδοξέ μοι, 50
/ / > > 5 ’
δόμων πατρῴων, ἐκ ὃ ἐπικράνων κόμας
ξανθὰς καθεῖναι, φθέγμα δ᾽ ἀνθρώπου λαβεῖν,
κἀγὼ τέχνην τήνδ᾽ ἣν ἔχω ξενοκτόνον —
τιμῶσ᾽ ὑδραίνειν αὐτὸν ὡς θανούμενον,
κλαίουσα. τοὔναρ δ᾽ ὧδε συμβάλλω τόδε’ 55
τέθνηκ᾽ ᾿Ορέστης, οὗ κατηρξάμην ἐγώ.
A ἃς y+ > eee “ a oe -
στῦλοι γὰρ οἴκων εἰσὶ παῖδεξ ἄρσενες
θνήσκουσι δ᾽ ods ἂν χέρνιβες βάλωσ᾽ ἐμαί.
[οὐδ᾽ αὖ συνάψαι τοὔναρ εἰς φίλους ἔχω"
> n /
Στροφίῳ γὰρ odK’ ἦν παῖς, ὅτ᾽ ὠλλύμην ἐγώ.] 60
νῦν οὖν ἀδελφῷ βούλομαι δοῦναι χοὰς
2 5 ᾿ “ ἃς ’ > x
παροῦσ᾽ ἀπόντι, ταῦτα yop δυναίμεθ᾽ av,
\ ΡΝ δ. ὦ og ar ee
σὺν προσπόλοισιν, as ἔδωχ᾽ ἡμῖν ἄναξ
Ἑλληνίδας γυναῖκας. ἀλλ᾽ ἐξ αἰτίας
ν» Ἢ ΩΣ Sit Tea’, ,
οὔπω τινὸς πάρεισιν" Ely εἴσω δόμων 65
2 ΄ ΚΕ eee , : ε
ἐν οἷσι ναΐω τῶνδ᾽ ἀνακτόρων θεᾶς.
ΟΡΕΣΤΗΣ.
ὅρα, φυλάσσου μή τις ἐν στίβῳ βροτῶν.
ΠΥΛΑΔΗΣ.
ὁρῶ, σκοποῦμαι δ᾽ ὄμμα πανταχοῦ στρέφων.
ΟΡ. Πυλάδη, δοκεῖ σοι μέλαθρα ταῦτ᾽ εἶναι θεᾶς ;
[ἔνθ᾽ ᾿Αργόθεν ναῦν ποντίαν ἐστείλαμεν ; | 70
ΠΥ. ἔμοιγ᾽, Ὀρέστα" σοὶ δὲ συνδοκεῖν χρεών.
50. MSS. ἐλήφθη. Kirch. δὲ λειφθείς. 51. ἐκ μὲν Weil.
54. ὑδραίνειν for ὕδραινον Musgrave. 58. ἐμαί for ἐμέ Scaliger.
62. ἀπόντι for πάντι Canter. ἀπούσ᾽ ἀπόντι Badham. 65. Tivos
πάρεισιν; Markl. εἶμ᾽ for eis ἐμ᾽ (és ἐμ) Herm. 67. φύλασσε
Elmsl. 68. πανταχῆ Monk.
ό ΕΥ̓ΡΙΠΙΔΟΥ͂
OP. καὶ βωμὸς, “Ἕλλην οὗ καταστάζει φόνος ;
ΠΥ. ἐξ αἱμάτων γοῦν ξάνθ᾽ ἔχει θριγκώματα.
a > Ce) > a WAS 9? Mees > /
OP. θριγκοῖς δ᾽ ὑπ᾽ αὐτοῖς σκῦλ᾽ ὁρᾷς ἠρτημένα ;
ΠΥ. τῶν κατθανόντων γ᾽ ἀκροθίνια ξένων. 75
OP. ἀλλ᾽ ἐγκυκλοῦντ᾽ ὀφθαλμὸν εὖ σκοπεῖν χρεών.
> val lal 3 ΩΝ / 5. " bY
ὦ Φοῖβε, ποῖ μ΄ αὖ rnvd ἐς ἄρκυν ἤγαγες
χρήσας, ἐπειδὴ πατρὸς αἷμ᾽ ἐτισάμην,
, ἢ Δ >» ,
μητέρα κατακτάς ; διαδοχαῖς 6 ᾿Ερινύων
ἠλαυνόμεσθα φυγάδες, ἔξεδροι χθονὸς, 80
δρόμους τε πολλοὺς ἐξέπλησα ᾿καμπίμους.
zl Ν / 5 5" 7 an ei;
ἐλθὼν δέ σ ἠρώτησα πῶς τροχηλάτου
ἢ Ἀπ ν χη 5 ῊΣΣ , peor: _—sr
; μανίας ἂν ἔλθοιμ εἰς τέλος πόνων τ ἐμῶν,
[ods ἐξεμόχθουν περιπολῶν καθ᾽ ᾿Ἑλλάδα.]
σὺ δ᾽ εἶπας ἐλθεῖν Ταυρικῆς μ᾽ ὅρους χθονὸς, 85
Υγ oA. / 7 ἂν eA
ἐνθ΄ ᾿Αρτεμίς σοι σύγγονος βωμοὺς ἔχει,
λαβεῖν τ᾽ ἄγαλμα θεᾶς, ὅ φασιν ἐνθάδε
εἰς τούσδε ναοὺς οὐρανοῦ πεσεῖν ATO"
, > ΤᾺ t ey ΄, \
λαβόντα δ᾽ ἢ τέχναισιν ἢ τύχῃ τινὶ,
κίνδυνον ἐκπλήσαντ᾽, ᾿Αθηναίων χθονὶ go
δοῦναι" τὸ δ᾽ ἐνθένδ᾽ οὐδὲν ἐρρήθη πέρα" 7
καὶ ταῦτα δράσαντ᾽ ἀμπνοὰς ἕξειν πόνων.
ἥκω δὲ πεισθεὶς σοῖς λόγοισιν ἐνθάδε
ΒΑ > a ἡ ἧς 9.28 a
ἄγνωστον εἰς γῆν, ἄξενον. σὲ δ᾽ ἱστορῶ,
Πυλάδη, σὺ γάρ μοι τοῦδε συλλήπτωρ πόνου, 95
7ὔ “ τὰ / Ἂν ’ὔ δ
τί δρῶμεν ; ἀμφίβληστρα γὰρ τοίχων ὁρᾷς
ὑψηλά" πότερα δωμάτων προσαμβάσεις .
᾿ , Uae eS ! dn ¥
ἐκβησόμεσθα; πῶς ap οὖν λάθοιμεν ἂν ;
ἢ χαλκότευκτα κλῇθρα λύσαντες μοχλοῖς,
73. θριγκώματα Ruhnken for τριχώματα. 75. γ᾽ ἀκροθίνια for
τἀκροθίνια Dindorf. 86. σοι for σύ Kirch. (σή Herm.). 87. οὗν-
θάδε Markl. and Herm. QI. πέρα for πέρας Brodaeus. 97. κλι-
μάκων Kirch. 98. ap Cod. Fl, ἂν Pal. λάθοιμεν for μάθοιμεν
Reiske.
ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥ͂ΡΟΙΣ. 7
ζυ ION »” X\ ae | ,ὔ ΄
ὧν οὐδὲν ἴσμεν ; ἣν δ᾽ ἀνοίγοντες πῦλας 100
ληφθῶμεν εἰσβάσεις TE μηχανώμενοι,
θανούμεθ᾽. ἀλλὰ πρὶν θανεῖν νεὼς ἔπι
Φ ~ 9
φεύγωμεν, ἧπερ δεῦρ᾽ ἐναυστολήσαμεν.
ΠΎῪ. φεύγειν μὲν οὐκ ἀνεκτὸν οὐδ᾽ εἰώθαμεν"
τὸν τοῦ θεοῦ δὲ χρησμὸν οὐ κακιστέον. 105
a /
ναοῦ δ᾽ ἀπαλλαχθέντε κρύψωμεν δέμας
κατ᾽ ἄντρ᾽ ἃ πόντος νοτίδι διακλύζει pedas,
\ By) Α͂ > \ I
νεὼς ἄπωθεν, μὴ τις εἰσιδὼν σκάφος
nan » 5 n re
βασιλεῦσιν εἴπῃ κάτα ληφθῶμεν βίᾳ.
ed Ν \ » / ,
ὅταν δὲ νυκτὸς ὄμμα AVyaias μόλῃ, ΣΙΟ
τολμητέον τοι ἕξεστὸν ἐκ ναοῦ λαβεῖν
ἄγαλμα πάσας προσφέροντε μηχανάς.
“ / > » ᾽ν Ὡ Ν
ὅρα δέ γ᾽ εἴσω τριγλύφων, ὅποι κενὸν
δέμας καθεῖναι: τοὺς πόνους yap ἁγαθοὶ
τολμῶσι, δειλοὶ δ᾽ εἰσὶν οὐδὲν οὐδαμοῦ. Tis
οὔτοι μακρὸν μὲν ἤλθομεν κώπῃ πόρον,
ἐκ τερμάτων δὲ νόστον. ἀροῦμεν πάλιν ;
ΟΡ, ἀλλ᾽ εὖ γὰρ εἶπας, πειστέον. χωρεῖν χρεὼν
ὅποι χθονὸς κρύψαντε λῆσομεν δέμας.
οὐ γὰρ τὸ τοῦ θεοῦ γ᾽ αἴτιον γενήσεται [20
ἃ ς “
πεσεῖν ἄχρηστον θέσφατον᾽ τολμητέον᾽
, & \ 25 \ οἱ , Anos t
μόχθος yap οὐδεὶς τοῖς νέοις σκῆψιν φέρει.
ΧΟΡΟΣ.
> ἜΝ ον
εὐφαμεῖτ, ὦ
| πόντου δισσὰς συγχωρούσας
/ > , 7
πέτρας Εὐξείνου ναίοντες. 125
> o o “
ὦ παῖ τᾶς Λατοῦς,
111. τὸ (for τοι) Cod. ΕἸ., νὼ Dind., σοι Herm. 112. προσφέ-
ροντα Cod. Pal. 113. yetoa Blomfield. ὅπου Elmsl., ὅπῃ Kirch.
116. οὕτω Nauck. 121, ἄκραντον Blomf., Nauck.
8 ΕΥ̓ΡΙΠΙΔΟΥ͂
Δίκτυνν᾽ οὐρεία,
πρὸς σὰν αὐλὰν, esha
ναῶν χρυσήρεις θριγκοὺς,
πόδα παρθένιον ὅσιον ὁσίας. 130
κλῃδούχου δούλα πέμπω,
Ἑλλάδος εὐΐππου πύργους
καὶ τείχη χόρτων τ᾽ εὐδένδρων
ἐξαλλάξασ᾽ Ἑὐρώταν, 135
πατρῴων οἴκων ἕδρας.
ἔμολον" τί νέον ; τίνα φροντίδ᾽ ἔχεις ;
τί με πρὸς ναοὺς ἄγαγες ἄγαγες,
ὦ παῖ τοῦ τᾶς Τροίας πύργους
ἐλθόντος κλεινᾷ σὺν κώπᾳ 140
χιλιοναύτᾳ μυριοτευχεῖ
[τῶν] ᾿Ατρειδᾶν τῶν { κλεινῶν ;
1Φ. ἰὼ ὁμωαὶ,
δυσθρηνήτοις ὡς θρήνοις
ἔγκειμαι, TAS οὐκ εὐμούσον 145
μολπαῖσι βοᾶς ἀλύροις ἐλέγοις,
@ ἐ ἐν κηδείοις οἴκτοις,
οἷαι μοι συμβαίνουσ᾽ ἅται,
SE he Ἢ
ovyyovoy ἀμὸν κατακλαιομένα
(was, τοίαν ἰδόμαν ὄψιν [ὀνείρων [80
νυκτὸς, Tas ἐξῆλθ᾽ ὄρφνα.
ὀλόμαν ὀλόμαν" οὐκ εἴσ᾽ οἶκοι
πατρῷοί μοι φροῦδος γέννα.
φεῦ φεῦ τῶν ices μόχθων: 155
ἰὼ 2
ἰὼ δαίμων, ὃς τὸν
135. Εὐρώταν for Εὐρώπαν Barnes. 141. μυριοτευχεῖ for -ois
Barnes (-ovs Seidler). 142. τῶν inserted in Cod. Pal. 146. μολ-
παῖσι Bods for μολπᾶς βοάν Heath. 148. ofa for ai Badham.
150. Totay for οἵαν Dindorf. 154. μοι for οἴμοι Seidler.
156, 157. ἰὼ δίς, δαίμων, μοῦνον for δαῖμον, μόνον Heath.
ΙΦΙΓΕΝΕΙΑ Η ΕΝ TAYPOIS. 9
n
| podvdr με κασίγνητον συλᾷς
| “Aida πέμψας, ᾧ τάσδε χοὰς
μέλλω κροτῆρα τε τὸν φθιμένων 160
Sraneetr pels ἐν νώτοις;
πηγάς τ᾽ οὐρείων ἐκ μόσχων
Βάκχου τ᾽ οἰνηρὰς λοιβὰς
ξουθᾶν τε πόνημα μελισσᾶν, 165
ἃ νεκροῖς θελκτήρια κεῖται. se
ἀλλ᾽ ἔνδος μοι πάγχρυσον
τεῦχος καὶ λοιβὰν ἽΑιδα.
ὦ κατὰ γαίας ᾿Αγαμεμνόνιον 170
θάλος, ὡς φθιμένῳ τάδε σοι πέμπω;
δέξαι δ᾽ οὐ γὰρ πρὸς τύμβον σοι
ξανθὰν χαίταν, οὐ δάκρυ᾽ οἴσω.
τηλόσε γὰρ δὴ σᾶς ἀπενάσθην 175
πατρίδος καὶ ἐμᾶς, ἔνθα δοκήμασι
κεῖμαι σφαχθεῖσ᾽ & τλάμων. ἊΝ,
ΧΟ. ἀντιψάλμους ὠδὰς ὕμνον τ᾽
᾿Ασιήταν σοι βάρβαρον ἰαχὰν 180
δεσποίν᾽ ἐξαυδάσω τὰν ἐν
θρήνοις μοῦσαν νέκυσιν μέλεον,
τὰν ἐν μολπαῖς Αιδας ὑμνεῖ
δίχα παιάνων. ᾿ 185
οἴμοι, τῶν ᾿Ατρειδᾶν οἴκων
ἔρρει φῶς σκήπτρων, οἴμοι,
[πατρῴων οἴκων.
τίνος €xk τῶν εὐόλβων ἴΑργει
βασιλέων ἀρχά; ᾿ 190
161. évvorious Kirch. 166. χεῖται Nauck. 172. πρὸς τύμβον
for πάρος τύμβου Heath. 176. δοκήμασι for δόκιμα Porson (δοκήματα
Herm.). 180. ἀχάν Nauck. 181. δεσποίνα γ᾽ Cod. FI.
182. μελέων Schone. μελομέναν Musgr. 180. τίνος for τίν᾽ Badh.,
(ris ἔτ᾽ Herm.).
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ἄλλοις Seidler, 197. τ᾽ add. Barnes. 200. ἐκβαίνει etc. Wecklein
for Ταντ. ἐκβ. mova γ᾽.
Elms., λοχίας Badh.). 213. & add. Pflugk.
Canter. 216. νύμφαν for νύμφαιον Scaliger.
195
200
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205
210
215
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ΙΦΙΓΕΝΕΙΑ H ΕΝ TAYPOIS. 11
ἄγαμος ἄτεκνος ἄπολις ἄφιλος, 220
ov τὰν Αργει μέλπουσ᾽ Ἥραν
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c , ,
αἱμόρραντον δυσφορμιγγα 225
oat ΠΕΣ, ϑ 4 Ν
ξείνων FT αἱμάσσουσ ἄταν βωμοὺς,
᾿] / > > ’ 5 Ν
οἰκτράν τ᾽ αἰαζόντων αὐδὰν,
οἰκτρόν T ἐκβαλλόντων δάκρυον.
Ν a 4 / /
καὶ νῦν κείνων μέν μοι Adda,
τὸν δ᾽ ΓἼΑργει δμαθέντα κλαίω 230
/ A 4 5 /
ovyyovov, ὃν ἔλιπον ἐπιμαστίδιον
[ἔτι βρέφος, ἔτι] νέον, ἔτι θάλος ἐν χερσὶν ματρὸς
πρὸς στέρνοισιν T
ΜΝ nan » } /
Ἄργει σκηπτοῦχον “Opeortar. 235
ΧΟ. καὶ μὴν ὅδ᾽ ἀκτὰς ἐκλιπὼν θαλασσίους
βουφορβὸς ἥκει, σημανῶν τί σοι νέον."
ΒΟΥΚΟΛΟΣ.
"A / va \ Κλ [4 f
γαμέμνονος παῖ καὶ Κλυταιμνήστρας τέκνον,
ἄκουε καινῶν ἐξ ἐμοῦ κηρυγμάτων.
ID, τί δ᾽ ἔστι τοῦ παρόντος ἐκπλῆσσον λόγου; 240
BOY. ἥκουσιν εἰς γῆν, κυανέαν Συμπληγάδα
πλάτῃ φυγόντες, δίπτυχοι νεανίαι
τλάτῃ φυγόντες, χ :
>A s é Bt, fey N \ Wi
ρτέμιδι. χέρνιβας δὲ Kal κατάργματα
οὐκ ἂν φθάνοις ἂν εὐτρεπῆ ποιουμένη. 245
᾿ a - 9 /
Id. ποδαποί; τίνος γῆς ὄνομ᾽ ἔχουσιν οἱ ξένοι ;
224. καὶ add. Tyrrwhitt. 225. αἱμόρραντον for -wy Monk.
227. αὐδὰν, οἰκτρόν τ᾽ for οὐδ᾽ dvoucrpov Tyrrwhitt. 233, 234. Herm.
τότε, νέον---στέρνοις τ᾽ (MSS. στέρνοισι). 238. τε καὶ Reiske.
246. Monk γῆς σχῆμ᾽.
12
ΒΟΥ.
1Φ.
ΒΟΥ.
1Φ.
ΒΟΥ:
1Φ.
| ΒΟΥ.
Id.
BOY.
Id.
BOY.
252.
ἐπεὶ Seidler, ἐξ ὅτου Nauck, &c.
ΕΥ̓ΡΙΠΙΔΟΥ͂
a J
Ἕλληνες" ev τοῦτ᾽ οἷδα κοὐ περαιτέρω.
ΓΟ n / a
οὐδ᾽ ὄνομ᾽ ἀκούσας οἶσθα τῶν ξένων φράσαι;
/ 4 , 3 Ὁ} \ (eet
Πυλάδης ἐκλῃζεθ᾽ ἅτερος πρὸς θατέρου.
a 7, Ν an f / x + Ia
τοῦ ξυζύγου δὲ τοῦ ξένου τί τοὔνομ᾽ ἦν;
Bik In 5 a > N > ΄
οὐδεὶς τόδ᾽ οἶδεν οὐ γὰρ εἰσηκούσαμεν.
n 9 » 3 > \ \ ,
πῶς δ᾽ εἴδετ᾽ αὐτοὺς Kal τυχόντες εἵλετε ;
ἄκραις ἐπὶ ῥηγμῖσιν ἀξένου πόρου.
:
καὶ τίς θαλάσσης βουκόλοις κοινωνία ;
βοῦς ἤλθομεν νίψοντες ἐναλίᾳ δρόσῳ.
a 3 an
ἐκεῖσε δὴ ᾿πάνελθε, πῶς νιν εἵλετε
, Sie Ls “ \ 7 Wwe Ψ
τρόπῳ θ᾽ ὁποίῳ᾽ τοῦτο γὰρ μαθεῖν θέλω.
, Ν ων 3 Io 7 π λε va
χρόνιοι yap ἧκουσ᾽, οὐδέ πω. βωμὸς θεᾶς
᾿Ἑλληνικαῖσιν ἐξεφοινίχθη ῥοαῖς.
3 \ Ν >] / Ν /
ἐπεὶ τὸν εἰσρέοντα διὰ Συμπληγάδων
βοῦς ὑλοφορβοὺς πόντον εἰσεβάλχομεν,
nv τις διαρρὼξ κυμάτων πολλῷ σάλῳ
κοιλωπὸς ἀγμὸς, πορφυρευτικαὶ στέγαι.
ἢ ΔΑ, \ 95 I κεν
ἐνταῦθα δισσοὺς εἶδέ τις νεανίας
βουφορβὸς ἡμῶν, κἀπεχώρησεν πάλιν
ἡ Ζὰ , 2 ;
ἄκροισι δακτύλοισι πορθμεύων ἴχνος.
ἔλεξε δ᾽ “Οὐχ ὁρᾶτε; δαίμονές τινες
θάσσουσιν olde. θεοσεβὴς δ᾽ ἡμῶν τις ὧν
any ΠΟΥ nae , 3. ee rae
ἀνέσχε xelpe καὶ προσηύξατ᾽ εἰσιδών
.᾽Ψ a a
Ὦ, ποντίας mat Λευκοθέας, νεῶν φύλαξ,
/ a -“ an
dé€omora: Παλαῖμον, ἵλεως ἡμῖν γενοῦ,
»ν ων Sea: Ramo) a (re Ἶ ,
εἴτ οὖν ἐπ᾽ ἀκταῖς θάσσετον Διοσκόρω,
\ / “
ἢ Νηρέως ἀγάλμαθ᾽, ὃς τὸν εὐγενῆ
ΝΥ 7 / ’ 3
ἔτικτε πεντήκοντα Νηρῃδων χορόν.
BY 7 , δ Ν
ἄλλος δέ τις μάταιος, ἀνομίᾳ θρασὺς,
230
26ο
7265
270
275
Elmsley ποῦ, Reiske κἀντυχόντες. 253. ἄκραις Pierson
(from Plutarch) for ἀκταῖσιν ἐπί. 256. Badham ποῦ. 258. οἵδ᾽
269. χεῖρε for χεῖρα Markl.
265. Blomf. κἀνεχώρησεν.
ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥ͂ΡΟΙΣ. 13
ἐγέλασεν εὐχαῖς, vavtidovs δ᾽ ἐφθαρμένους
’ ἡ ἊΝ a , 2.
θάσσειν φάραγγ ἔφασκε τοῦ νόμου φόβῳ,
. / A
κλύοντας ὡς θύοιμεν ἐνθάδε ξένους.
ἔδοξε δ᾽ ἡμῶν εὖ λέγειν τοῖς πλείοσι,
r an a f >) /
θηρᾶν τε TH θεῷ σφάγια τἀπιχώρια. 280
5 ΄“ / e Ἂς - /
κἀν τῷδε πέτραν ἅτερος λιπὼν ξένοιν
“eee
ν / , 3... Ἂν
ἔστη κάρα τε διετίναξ᾽ ἄνω κάτω
> Poy 2G, Fhe , »
κἀπεστέναξεν ὠλένας τρέμων ἄκρας,
’ὔ 3 Ys Ν ns . ‘ Sel
μανίαις GAaivwv, καὶ βοᾷ κυναγὸς ὥς
“Πυλάδη, δέδορκας τήνδε; τήνδε δ᾽ οὐχ ὁρᾷς 285
“Avdov δράκαιναν, ὥς με βούλεται κτανεῖν
δειναῖς ἐχίδναις εἰς ἔμ᾽ ἐστομωμένη ;
ἣ δ᾽ ἐκ ἡχυνόνου ἘΠ πνέουσα καὶ φόνον
πτεροῖν Π σρεις μητέρ᾽ Leal ἐμὴν
| ἔχουσα, πέτρινον ὄχθον, ὡς ἐπεμβάλῃ. ago
ἐς κὰν KTEVEL με ποῖ φύγω ;᾿ πὰρῆν «δ᾽ ὁρᾶν
οὐ ταῦτα μορφῆς Bethea ἀλλ᾽ ἠλλάσσετο
φθογγάς τε pee” καὶ κυνῶν ὑλάγματα,
& dao’ ᾿Ἐρινῦς ἱέναι μιμήματα.
ς Phd ἧς ; * « /
ἡμεῖς δὲ συσταλέντες, ὡς θανούμενοι, 205
σιγῇ καθήμεθ᾽" ὃ δὲ χερὶ σπάσας ξίφος,
μόσχους ὀρούσας εἰς μέσας λέων ὅπως,
παίει σιδήρῳ λαγόνας εἰς πλευρὰς ἱεὶ
ath ge Ὑ ΡΟΣ. Εἰς P 5»
δοκῶν ᾿Ερινῦς θεὰς ἀμύνεσθαι τάδε,
ε ς᾽ ἰδὲ ty" ΑΝ Bist lng of
ὡς αἱματηρὸν πέλαγος ἐξανθεῖν ἁλός. 300
5) . a Car εἰ Ὁ ,
κἂν τῷδε πᾶς τις, ὡς ὁρᾷ βουφόρβια
/ Ν a fi 3 2) /
πίπτοντα καὶ πορθούμεν᾽, ἐξωπλίζετο,
κόχλους τε φυσῶν συλλέγων τ᾽ ἐγχωρίους"
281. tévow for ξένην Brodaeus. 284. Herm. κυναγὸν (see note).
288. MSS. é« χιτώνων (see note). 292. ταῦτα for ταὐτά Markl.
294. Badh. ἃ ᾿φασκ᾽ (MSS. ἅς dao’). Nauck μυκήματα. 296. χερὶ
σπάσας for περισπάσας Pierson. 298. πλευράς θ᾽ Musgr. 300.
Markl. ὥσθ᾽.
14
306. μικρῷ for μακρῷ Ald.
312. Herm. εὐπτύκτους (εὐπήκτους in Lucian.)
ἔγνωκε Scaliger.
ηὐστόχει.
ΕΥ̓ΡΙΠΙΔΟΥ
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πρὸς εὐτραφεῖς yap καὶ νεανίας ξένους
φαύλους μάχεσθαι βουκόλους ἡγούμεθα.
πολλοὶ δ᾽ ἐπληρώθημεν ἐν μικρῷ χρόνῳ.
’ὔ Ἂς / / € / \
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} 2 ΜᾺ “ Ξ ςε Ἴ ΤΟΥ ,
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ἀφρόν τ᾽’ ἀπέψη. σώματός τ᾽ ἐτημέλει
3 I > / ¢ Ν
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καραδοκῶν μὲν τἀπιόντα τραύματα,
φίλον δὲ θεραπείαισιν ἄνδρ᾽ εὐεργετῶν,
yi 5. ae εἰ ¢ , —
ἔμφρων δ᾽ ἀνάξας ὁ ξένος. πεσήματος
oy , , fn
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ὠμωξέ θ᾽: ἡμεῖς δ᾽ οὐκ ἀνίεμεν πέτρου
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βάλλοντες, ἄλλος ἄλλοθεν προσκείμενοι.
® Xv 4 A , is , ᾿
οὗ δὴ τὸ δεινὸν παρακέλευσμ᾽ ἠκούσαμεν
“ Πυλάδη, θανούμεθ᾽, GAN ὅπως θανούμεθα
ι ἄν.
κάλλισθ᾽: ἕπου μοι, φάσγανον σπάσας χερί.
ὡς δ᾽ εἴδομεν δίπαλτα πολεμίων ξίφη,
a ΄ 5 δ᾽ ,7ὔ /
φυγῃ λεπαίας ἐξεπίμπλαμεν νάπας.
> 3 5 / e ,
ἀλλ᾽ εἰ φύγοι Tis, ἅτεροι προσκείμενοι
ἔβαλλον αὐτούς" εἰ δὲ τούσδ᾽ ὠσαίατο,
αὖθις τὸ νῦν ὑπεῖκον ἤρασσον πέτροις.
3 Sy A Ξ M4 Ν 5 “
ἀλλ᾽ ἣν ἄπιστον μυρίων γὰρ ἐκ χερῶν
οὐδεὶς τὰ τῆς θεοῦ θύματ᾽ ηὐτύχει βαλών.
, / ; Ν 3 ,
μόλις δέ νιν τόλμῃ μὲν οὐ χειρούμεθα,
4 ᾿ς , 3 “
κύκλῳ δὲ περιβαλόντες ἐξεκλέψαμεν
318. Cod. ΕἸ. (corr.) πέτροις.
331. Bothe ἐξεκόψαμεν, Herm. ἐξεκλέψαμεν.
a a
ws
Bs
311. ἀπέψη for ἀπέψα Elmsl.
316. ἔγνω for
329. Badh.
ἸΦΙΓΈΝΕΙΑ H ΕΝ TAYPOIS. 15
, ad ld 3 > \ a ,
πέτροισι χειρῶν φάσγαν᾽, εἰς δὲ γὴν γόνυ
καμάτῳ καθεῖσαν πρὸς δ᾽ ἄνακτα τῆσδε γῆς
Marte p ” Yl
, / ς > Ὁ \ “ !
κομίζομέν νιν. 6 8 ἐσιδὼν ὅσον τά
3 δ \ "7 ν Ns
ἐς xepviBas τε Kal σφαγει ἔπεμπε
» Ν ly) μὰ δος a
εὔχου δὲ τοιάδ᾽, ὦ νεᾶνί, σοι ξένων
χος
σοι. Be 33 “i
σφάγια παρεῖναι: κἂν ἀναλίσκῃς ξένους
Y p n
τοιούσδε, τὸν σὸν Ἑλλὰς ἀποτίσει φόνον
δίκας τίνουσα τῆς ἐν Αὐλίδι σφαγῆς.
᾽
δ 0) θαυμάστ᾽ ἔλεξας τὸν φανένθ᾽, ὅστὶς
ποτὲ Fi,
Ἕλληνος ἐκ γῆς πόντον ἦλθεν ἄξενον.
9 \ ν᾿ , \ ἢ τ ὁ
[8 εἶεν.. σὺ μὲν κόμιζε τοὺς ξένους μολών
| τὰ δ᾽ ἐνθάδ᾽ ἡμεῖς Fota φροντιούμεθα.
καρδία τάλαινα, πρὶν μὲν eis’ ξένους
γαληνὸς ἦσθα καὶ φιλοικτίρμων ἀεὶ,
345
εἰς θοὐμόφυλον ἀναμετρουμένη δάκρυ,
Ἕλληνας ἄνδρας ἡνίκ᾽ εἰς χέρας λάβοις.
νῦν δ᾽ ἐξ ὀνείρων οἷσιν ἠγριώμεθα,
δοκοῦσ᾽ ᾿Ορέστην μηκέθ᾽ ἥλιον βλέπειν,
/ / 3 δ
δύσνουν με λήψεσθ᾽, οἵτινές ποθ᾽ ἥκετε. 350
καὶ τοῦτ᾽ ap ἦν ἀληθὲς, ἠσθόμην, φίλαι:
roe mer
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ol δυστυχεῖς yap τοῖσιν εὐτυχεστέροις
3 \ lan ! n i)
αὐτοὶ καλῶς πράξαντες οὐ φρονοῦσιν εὖ.
5 3 + Aa 3
ἀλλ᾽ οὔτε πνεῦμα Διόθεν ἦλθε πώποτε,
οὐ πορθμὶς, ἥτις διὰ πέτρας Συμπληγάδας 355
Ἑλένην ἀπήγαγ᾽ ἐνθάδ᾽, ἥ μ᾽ ἀπώλεσε,
,ὔ ’
Μενέλεών θ᾽, iv’ αὐτοὺς ἀντετιμωρησάμην,
Ἂς 5 lal lal ae pa)
τὴν ἐνθάδ᾽ Αὖλιν ἀντιθεῖσα τῆς ἐκεῖ,
a ’ of
ov p ὥστε μόσχον Aavatdar χειρού
325. ἐς (eis) for τε Valckenaer (Hartung émé).
(see note). 351. ησθόμην for ἠχθόμην Dind.
κακῶς Seidler. 354, 355. Kirch. εἴθε---ἢ πορθμίς.
κατήγαγΎ.. 359. ov for οἵ Pierson.
μενοι
343. Reiske ὅσια
353. καλῶς for
356. Badh.
16
τὰ τῆς θεοῦ δὲ μέμφομαι σοφίσματα, 380
Pa a Ν BA el ,
᾿ἧτις βροτῶν μὲν ἣν τις ἅψηται φόνου,
Ἅ νὴ / “Ἂν, a , al
[ἢ καὶ Aoxelas ἢ νεκροῦ θίγῃ χεροῖν, |
βωμῶν ἀπείργει, μυσαρὸν ὡς ἡγουμένη,
ἢ 5. ἘΝ Ν ay e ,
αὐτὴ δὲ θυσίαις ἥδεται βροτοκτόνοις.
οὐκ ἔσθ᾽ ὅπως ἂν ἔτεκεν ἣ Διὸς δάμαρ * 385
δ! Ἂν 4 p , 5 Ν Ν “
"Λητὼ τοσαύτην ἀμαθίαν. ἐγὼ μὲν οὖν
Ε τὰ Ταντάλου θεοῖσιν ἑστιάματα
361. τότ᾽ for τοῦδ᾽ Ald. 365. ἐμὲ for ἐμή Reiske. 366. νῦν
for νιν Tyrrwhitt. 370. προτείνας for προσεῖπας Badh. 373. οὔτ᾽
ἀνειλόμην for τοῦτον εἱλόμην Tyrr. (Herm. τ᾽ ove). 374. κασιγνήτῃ
ΕΥ̓ΡΙΠΙΔΟΥ
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n an ᾽ “
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ὅσας γενείου χεῖρας ἐξηκόντισα
γονάτων τε τοῦ τεκόντος ἐξαρτωμένη,
, / > /
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, / 3 rt n
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ὑμνοῦσιν ὑμεναίοισιν, αὐλεῖται δὲ πᾶν
μέλαθρον; ἡμεῖς δ᾽ ὀλλύμεσθα πρὸς σέθεν.
ἽΑιδης ᾿Αχιλλεὺς ἦν ἄρ᾽, οὐχ ὁ Πηλέως,
᾿
ὅν μοι προτείνας πόσιν ἐν ἁρμάτων ὄχοις
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2 Ἂν XN lal » \
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ἔχουσ᾽, ἀδελφὸν οὔτ᾽ ἀνειλόμην χεροῖν,
ἃ a » > eile ,
Os νῦν ὄλωλεν, οὐ κασιγγήτῃ στόμα
συνῆψ᾽ im αἰδοῦς, ὡς ioto εἰς Πηλέως
ῇ Ξ Ἂν 3. ,3 ΄ » I
μέλαθρα: πολλὰ δ᾽ ἀπεθέμην ἀσπάσματα
εἰσαῦθις, ὡς ἥξουσ᾽ ἐς ΓΑργος αὖ πάλιν.
ὦ τλῆμον, εἰ τέθνηκας, ἐξ οἵων καλῶν
δ ) ’ \ \ ’ /
€ppets, Opeora, καὶ πατρὸς ζηλωμάτων.
360
365
370
for -ῇ Tyrr. 478. καλῶν for κακῶν Reiske. 385. MSS. ἔτεκεν ἄν.
Porson ἔτικτεν (see note).
387. Herm. inserts τε before θεοῖσιν.
ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥ͂ΡΟΙΣ. 17
€ lal n
ἄπιστα κρίνω, παιδὸς ἡσθῆναι Bopa,
τοὺς δ᾽ ἐνθάδ᾽, αὐτοὺς ὄντας ἀνθρωποκτόνους,
"εἰς τὸν θεὸν τὸ φαῦλον ἀναφέρειν δοκῷ" 390
3 / Ν > , 4, ,
οὐδένα yap οἶμαι δαιμόνων εἶναι κακόν.»
/ i
XO. κυάνεαι κυάνεαι σύνοδοι θαλάσσας, σῶν ἃ.
fey 9 € , 3 ’
ἵν οἷστρος ὃ ποτώμενος ᾿Αργόθεν
3 9 A
ἄξενον ἐπ᾽ oldua διεπέρασεν * Tots 395
᾿Ασιήτιδα γαῖαν
Εὐρώπας διαμείψας"
‘yes 2G \ » ,
Tivés TOT apa τὸν εὔυδρον δονακόχλοον
λιπόντες Εὐρώταν 400
xv Oe 4 Ἂς /
ἢ ῥεύματα σεμνὰ Δίρκας
ἔβασαν ἔβασαν ἄμικτον αἶαν, ἔνθα κούρᾳ
—
dia τέ Ὁ.
7
βωμοὺς καὶ περικίονας 405
\ ἢ Ὁ ,
ναοὺς aiua βρότειον ;
/
ἦ ῥοθίοις εἰλατίναις eeenorens κώπαις QUT. α «ἡ
si oad ἐπὶ πόντια κύματα
νάϊον ὄχημα λινοπόροισιν αὔραις, 410
φιλόπλουτον ἅμιλλαν ;
αὔξοντες μελάθροισιν ;
φίλα γὰρ ἐγένετ᾽ "ἐλπὶς ὁ ἐπὶ πήμασι βροτῶν
ἄπληστος ἀνθρώποις, 415
ὄλβου βάρος ot φέρονται
πλάνητες ἐπ᾽ οἶδμα πόλεις τε βαρβάρους περῶντες
| κοινᾷ δόξᾳ.
390. Markl. τὴν for τόν. 394. ἵν᾽ for ἥν Herm. 395. ἄξενον
for εὔξεινον Monk. Ἰοῦς suppl. Erfurdt (see note). 399. Sova-
κόχλοον for -oa Elmsley. 404. Kovpa dia for κούρα διατέγγει
Elmsley (Dind. κούρα δία, Monk Διός). 409. ἔπεμψαν for
ἔπλευσαν Rauchenstein. 414. MSS. ἐλπὶς γένετ᾽ (see note).
415. Elmsl. ἄπληστον (with βάρος. 418, Elmsl. ceva (eva).
ς
18 EYPITITAOYT
9
γνώμα δ᾽ οἷς μὲν ἄκαιρος ὄλ-
a /
βου, Tots δ᾽ εἰς μέσον ἥκει. 420
an , Ἂς, 4 /
πῶς πέτρας τὰς συνδρομάδας, στρ. B.
nan oft > Ah ᾿
πῶς Φινεΐδας ἀὔπνους
ἀκτὰς ἐπέρασαν
παρ᾽ ἅλιον αἰγιαλὸν ἐπ᾽ ᾿Αμφιτρίτας 425
c / , Σ
ῥοθίῳ δραμόντες,
ὅπου πεντήκοντα κορᾶν
% \ \
Νηρήδων “moot χοροὶ
/ 3 ‘A
μέλπουσιν EYKUKALOLS,
TAnoLoTloLoL πνοαῖς, 430
συριζόντων κατὰ πρύμναν
3 / /
εὐναίων πηδαλίων
αὔραισιν νοτίαις
ἢ πνεύμασι Ζεφύρου,
τὰν πολυόρνιθον ἐπ᾽ αἷαν, 435
λευκὰν ἀκτὰν, ᾿Αχιλῆος
δρόμους καλλισταδίους,
ἄξεινον κατὰ πόντον ;
ΜΔ > cr i 5 /
εἴθ εὐχαῖσιν δεσποσύνοις avT. B.
Λήδας Ἑλένα φίλα παῖς 440
> n 4 ἮΝ ᾿
ἐλθοῦσα τύχοι τὰν
fal l4 ed > \ ’ὔ
Τρῳάδα λιποῦσα πόλιν, ἵν᾽ ἀμφὶ χαίτᾳ
δρόσον αἱματηρὰν
« a ’,
εἱλιχθεῖσα λαιμοτόμῳ
7 \
δεσποίνας χερὶ θάνῃ 445
ἃς wy ae 3 /
ποινὰς δοῦσ ἀντιπάλους.
ἥδιστ᾽ ἂν ἀγγελίαν
425. παρ᾽ ἅλιον Seidl., etc., for παράλιον (Wecklein ἀλίμενον).
428. ποσί add. Herm. 429. Markl. etc. ἐγκύκλιοι. 433. Ald.
αὔραις ἐν (MSS. aidpais). 439. δεσποσύνοις Markl. for «ας.
445. Seidl., etc., θάνοι. 447. MSS. τήνδ᾽ ἀγγελίαν, Herm. ἥδιστ᾽ ἂν δ᾽.
ἸΦΙΓΈΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 10
δεξαίμεθ᾽, “Ἑλλάδος ἐκ γᾶς
πλωτήρων εἴ τις ἔβα,
δουλείας ἐμέθεν 450
δειλαίας παυσίπονος"
καὶ γὰρ ὀνείροισι συνείην.
δόμοις πόλει Te πατρῴᾳ,
τερπνῶν ὕμνων ἀπολαύ--
ειν κοινὰν χάριν ὄλβῳ. ἡ 455
GAN οἵδε χέρας δεσμοῖς. δίδυμοι
συνερεισθέντες χωροῦσι, νέον
πρόσφαγμα θεᾶς". σιγᾶτε, φίλαι.
τὰ γὰρ «Ἑλλήνων ἀκροθίνια δὴ
ναοῖσι πέλας τάδε βαίνει" 460
οὐδ᾽ ἀγγελίας ψευδεῖς ἔλακεν
\ Pa
βουφορβὸς ἀνήρ.
> , > » $y? 59 ,
ὦ πότνι, εἴ σοι TAD ἀρεσκόντως
πόλις ἥδε τελεῖ, δέξαι θυσίας,
ἃς 6 παρ᾽ ἡμῖν νόμος οὐχ ὁσίας 465
Ἕλλησι. διδοὺς ἀναφαΐίνει.
‘
ID. εἶεν"
τὰ τῆς θεοῦ μὲν πρῶτον ws καλῶς ἐχῃ
στῶν μοι. πε τῶν ξένων χέρας,
ὡς ὄντες ἱεροὶ μηκέτ᾽ ὦσι δέσμιοι.
ναοῦ δ᾽ ἔσω στείχοντες εὐτρεπίζετε 470
& χρὴ ᾿πὶ Tots peer e καὶ νομίζεται.
ped" :
τίς ἄρα μήτηρ ἡ τεκοῦσ᾽ ὑμᾶς ποτε
πατήρ τ᾽; ἀδελφή τ᾽, εἰ γεγῶσα τυγχάνει;
452. ὀνείροισι συνείην Kirch. for ὀνείρασι συμβαίην (see note).
454. Herm. ὕπνων. 455. Cod. Pal. ἀπόλαυσιν. 456. δίδυμοι
Markl., etc., for διδύμοις. 469. Kochly, etc., omit Ἕλλησι διδούς.
C 2
20 ΕΥ̓ΡΙΠΙΔΟΥ
\ a “
| οἵων στερεῖσα διπτύχων νεανιῶν
᾿
| ἀνάδελφος ἔσται. τὰς τύχας τίς οἷδ᾽ ὅτῳ 475
79 of f ὡς ΝῊ ΣῈ ΕΝ “na
τοιαίδ᾽ ἔσονται; πάντα yap Ta τῶν θεῶν
> +3 Nl Στὰ DS CN) ΦΧ ,
εἰς ἀφανὲς ἕρπει, κοὐδὲν O10 οὐδεὶς κακόν'
ε . , / sy 9 \ | a
ἣ yap τύχη Tapnyay εἰς TO δυσμαθὲές.
, > ὦ > & ΄ !
πόθεν ποθ᾽ ἥκετ᾽, ὦ ταλαίπωροι ξένοι ;
ε Ν a Ἂ If tae) A x
ὡς διὰ μακροῦ μὲν THVd ἐπλεύσατε χθόνα, 480
\ 3 >) 9 yf , ΜΝ 9 oO /
μακρὸν δ᾽ ἀπ᾽ olkwvaxpdvoy ἔσεσθ᾽ ἀεὶ κάτω.
ΟΡ, τί ταῦτ᾽ ὀδύρει, κἀπὶ τοῖς μέλλουσι νὼ
ral a e/ 5 a, ὍΣ 7
κακοῖσι λυπεῖς, ἥτις εἶ ποτ΄, ὦ γύναι;
y / . Ν A sh , cal
οὔτοι νομίζω σοφὸν, ὃς ἂν μέλλων. θανεῖν
» Ν al 3 7 lad /
οἴκτῳ TO δεῖμα τοὐλέθρου νικᾶν θέλῃ, 485
[οὐχ ὅστις “Αιδην ἐγγὺς ὄντ᾽ οἰκτίζεται,]
σωτηρίας ἄνελπις" ὡς δύ᾽ ἐξ ἑνὸς
\ f 7 3Γ 3:5. 2 ’
κακὼ συνάπτει, μωρίαν T ὀφλισκάνει
θνήσκει θ᾽ ὁμοίως" τὴν τύχην δ᾽ ἐᾶν χρεών.
eras Ἂς We an \ Ν > ,
nuas δὲ μὴ θρήνει σύ' τὰς yap ἐνθάδε 490
θυσίας ἐπιστάμεσθα καὶ γιγνώσκομεν..
[Φ. πότερος ἄρ᾽ ὑμῶν ἐνθάδ᾽ ὠνομασμένος
Πυλάδης κέκληται; τόδε μαθεῖν πρῶτον θέλω.
ΟΡ. ὅδ᾽, εἴ τι δή σοι τοῦτ᾽ ἐν ἡδονῇ μαθεῖν.
[Φ. ποίας πολίτης πατρίδος “Ἕλληνος γεγώς ; 495
ΟΡ. τί δ᾽ ἂν μαθοῦσα τόδε πλέον λάβοις, γύναι ;
ΙΦ, πότερον ἀδελφὼ μητρός ἐστον ἐκ μιᾶς ;
ΟΡ. φιλότητί γ᾽" ἐσμέν δ᾽ οὐ κασιγνήτω γένει.
ID. σοὶ δ᾽ ὄνομα ποῖον ἔθεθ᾽ 6 γεννήσας πατήρ;
ΟΡ. τὸ μὲν δίκαιον δυστυχεῖς καλοίμεθ᾽ ἄν. 500
> Ne Va fet) a Ν \ na /
Id, οὐ τοῦτ᾽ ἐρωτῶ τοῦτο μὲν δὸς τῇ τύχῃ.
ΟΡ. ἀνώνυμοι θανόντες οὐ γελῴμεθ᾽ ἄν. ΄
475. Cod. Pal. of8’ ὅτι. 481. Nauck μακρὰν ---χθονός, Dobree
ἔσεσθε δή. 482. νὼ Porson for νῷν. 484. Seidl. κτανεῖν.
498. γένει Kochly for γύναι. 500. Herm. κεκλημεθ᾽ ἄν from one copy.
[Φ.
ΟΡ.
Id,
OP.
Id.
OP.
Ib,
OP.
Id,
OP.
[Φ.
ΟΡ.
Id,
OP.
Ie,
OP.
Id,
OP.
1d,
OP.
Id,
OP.
Id,
OP.
Id,
_OP.
‘Id,
OP.
[Φ.
ΟΡ,
ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥΡΟΙΣ. 21
τί δὲ φθονεῖς τοῦτ᾽ ; ἢ φρονεῖς οὕτω μέγα;
τὸ σῶμα θύσεις τοὐμὸν, οὐχὶ τοὔνομα.
5... «ἃ , / > /
οὐδ᾽ av πόλιν φράσειας ἥτις ἐστί σοι; 505
- \ ION / ε 7
ζητεῖς yap οὐδὲν κέρδος, ws θανουμένῳ. “
SX a 7, ΄ Av yee
ieee δὲ δοῦναι τὴνὸς κωλύει τί σε;
τὸ κλεινὸν ἼΑργος πατρίδ᾽ ἐμὴν ἐλ ea
πρὸς θεῶν ἀληθῶς, ὦ ἐέν͵ εἶ κεῖθεν γεγώς ;
ἐκ τῶν Μυκηνῶν, αἵ ποτ᾽ ἦσαν ὄλβιαι. . 310
Clay <TR tes, / x , ,
φυγὰς δ᾽ ἀπὴηρὰς πατρίδος, ἢ ποίᾳ τύχῃ ;
’ ’ / > > ἘΣ ON τ: ,
yo τρόπον γε δή τιν, (οὐχ ἑκὼν ἑκών.
καὶ μὴν ποθεινός γ᾽ ἦλθες ἐξ᾽ HAS μολών.
οὔκουν ἐμαυτῷ γ᾽" εἰ δὲ σοὶ, σὺ τοῦδ᾽ ἔρα.
ap ἄν τί Ἧς φράσειας ὧν ἐγὼ θέχω 5 ; 51
σι
ὡς ἐν παρέργῳ τῆς ἐμῆς δυσπραξίας.
Τροίαν ἴσως οἷσθ᾽, ἧς ἁπανταχοῦ λόγος.
ὡς μήποτ᾽ ἽΝ τὸ δ μηδ᾽ ἰδὼν ὄναρ.
φασίν νιν οὐκέτ᾽ ᾿οὖσαν payee ΩΝ δορί.
ἔστίν γὰρ οὕτως οὐδ᾽ ἄκραντ᾽ ἠκούσατε. 520
Ἑλένη δ᾽ ἀφῖκται δῶμα Μενέλεω πάλιν ;
ἥκει, κακῶς γ᾽ ἐλθοῦσα τῶν ἐμῶν τινι.
καὶ ποῦ ’oTL; κἀμοὶ γάρ τι προὐφείλει κακόν.
Σπάρτῃ ξυνοικεῖ τῷ πάρος Evvevvery.
ὦ μῖσος εἰς “Ἑλληνας, οὐκ ἐμοὶ mye 525
ἀπέλαυσα Kayo δή τι τῶν κείνη γάμων.
νόστος δ᾽ ᾿Αχαιῶν ἐγένεθ᾽, ὡς κηῤύσσεται ;
ὡς πάνθ᾽ ἅπαξ με ΑΜ να ἀνιστοῤεῖς.
πρὶν γὰρ θανεῖν σε τοῦτ᾽ ἐπαυρέσδαι θέλω.
ἔλεγχ᾽, ἐπειδὴ τοῦδ᾽ ἐρᾷς" λέξω δ᾽ ἐγώ. 530
Κάλχας tus ἦλθε μάντις ἐκ Τροίας πάλιν ;
ὄλωλεν, ὡς ἦν ἐν Μυκηναίοις λόγος.
503. # Herm. for7. 514. τοῦδ᾽ Reiske for τοῦτ. 521. Weil.
λέκτρα. 529. τοῦτ᾽ Weckl. for τοῦδ᾽.
22,
Id.
OP.
ΙΦ.
OP.
[Φ.
Ov,
| 16,
ΟΡ.
Ι[Φ.
ΟΡ.
533. ws ev’ τί Muser. for ὥς ἐστι.
538. ἔγημ᾽ ἐν Markl. for ἔγημεν.
ΕΥ̓ΡΙΠΙΔΟΥ͂
> , > ud μιν 7 Ν ε / z
ὦ πότνι᾽, ὡς εὖ. τί yap 6 Λαέρτου γόνος ;
» , ᾽ =» a 3 ς ‘eal 4
οὔπω νενόστηκ οἶκον, ἔστι δ᾽, ὡς λόγος.
ὄλοιτο, νόστου μήποτ᾽ εἰς πάτραν τυχών.
μηδὲν κατεύχου' πάντα τἀκείνου νοσεῖ.
Θέτιδος δὲ τῆς Νηρῇδος ἔστι παῖς ἔτι ;
οὐκ ἔστιν' ἄλλως λέκτρ᾽ ἔγημ᾽ ἐν Αὐλίδι.
, Ν δ, ἰὰ ε /
δόλια yap, ὥς ye φασιν ot πεπονθότες.
ΧῚ ’
tis εἶ ποθ᾽; ὡς εὖ πυνθάνει Tad’ Ἑλλάδος.
SL haya 7 Shee ro Bo Bay ad) Ay oe ,
ἐκεῖθέν εἰμι’ παῖς ET οὐσ΄ ἀπωλόμην.
3 lal val) ind 9D 7 5 al ,
ὀρθῶς ποθεῖς ap εἰδέναι τἀκεῖ, γύναι.
γ᾽ τς \ A , 5. aD ¢ n
τί δ᾽ ὁ στρατηγὸς, ὃν λέγουσ᾽ εὐδαιμονεῖν ;
/ 3 Ἄν “ ae) 9 lal P ,
Tis ; ov yap ὃν y ἐγῴδα τῶν εὐδαιμόνων.
᾽Ατρέως ἐλέγετο δή τις ᾽Αγαμέμνων ἄναξ.
οὐκ οἶδ᾽" ἄπελθε τοῦ λόγου TovTov, γύναι.
a δ δ a. €if
μὴ πρὸς θεῶν, GAN εἴφ᾽, iv’, εὐφρανθῶ, ξένε.
, se , κ ΧΕΡῚ ee See
τεθνηχ ὁ τλήμων, πρὸς ὃ ἀπώλεσεέν τινα.
θ A ,ὔ Cea ροῦ tr 3 ey ,
τέθνηκε; ποίᾳ συμφορᾷ ; τάλαιν᾽ ἐγώ.
τί δ᾽ ἐστέναξας τοῦτο; μῶν προσῆκέ σοι;
Ni yf > n \ / > 5 /
τὸν ὄλβον αὐτοῦ τὸν πάροιθ᾽ ἀναστένω.
δεινῶς γὰρ ἐκ γυναικὸς οἴχεται σφαγείς.
ὦ πανδάκρυτος ἣ κτανοῦσα χὠ θανών.
a / BA ν δ eb! 4 »
παῦσαΐ νυν ἤδη μηδ᾽ ἐρωτήσῃς πέρα.
, ὃ > 2) ζ “ Ν , δά
τοσόνδε γ᾽, εἰ (ῇ τοῦ ταλαιπώρου δάμαρ.
οὐκ ἔστι παῖς νιν, ὃν ἔτεχ᾽, οὗτος ὥλεσεν.
> \ Ss c / \ /
ὦ συνταραχϑεὶς οἶκος. ws τί δὴ OeAwp ;
πατρὸς θανόντος Τ τήνδε τιμωρούμενος.
φεῦ"
«ες by \ / ’ /
ὡς εὖ κακὸν δίκαιον εἰσεπράξατο.
525
540
σι
σι
ο
537. δὲ Elmsl. for 8 6.
539. Nauck ἴσασιν for φασίν (γε
add. in ΕἸ. corr.). 553. Cod. Pal. κτανών. 556. Hartung
ΘΕ
auTos,
558. MSS. τήνδε, Elmsl. αἷμα, Herm, τῷδε (see note).
OP.
Id.
IPITENEIA H EN TAYPOIS. 23
ἀλλ᾽ οὐ τὰ πρὸς θεῶν εὐτυχεῖ δίκαιος ὦὥν-.-- 560
be ?
λείπει δ᾽ ἐν οἴκοις ἄλλον ᾿Αγαμέμνων γόνον ;
ΟΡ. λέλοιπεν ᾿λέκτραν γε παῤβεναν μίαν.
Id, τί δέ; σφαγείσης θυγατρὸς ἔστι τις λόγος ;
ΟΡ. οὐδείς γε, πλὴν θανοῦσαν οὐχ ὁρᾶν φάος.
Id, τάλαιν᾽ ἐκείνη χὠ κτανὼν αὐτὴν πατήρ. 565
ΟΡ. κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο. 4“.
[Φ. ὁ τοῦ θανόντος δ᾽ ἔστι παῖς ΓΑργει πατρός ;
ΟΡ. ἔστ᾽, ἄθλιός γε, κοὐδαμοῦ καὶ πανταχοῦ.
Id. ψευδεῖς ὄνειροι, χαίρετ᾽" οὐδὲν ir’ ἄρα.
OP. οὐδ᾽ οἱ σοφοί γε δαίμονες κεκλημένοι 570
πτηνῶν ὀνείρων εἰσὶν ἀψευδέστεροι.
x ve » a of "
πολὺς ταραγμὸς ἔν τε τοῖς θείοις ἔνι
5" Ὁ Υ " ἃ XS a] =: 4
Kav τοῖς βροτείοις" ev δὲ T λυπεῖται μόνον.
et) ..15 y A t Δ.Ν ,
OT οὐκ ἄφρων ὧν μάντεων πεισθεὶς λόγοις
ὄλωλεν ὡς ὄλωλε τοῖσιν εἰδόσιν. 575
XO. Φεῦ ped? τί δ᾽ ἡμῖν of Dane | ἐἰμσητοθεν ἢ
‘oa Sey 3 ap οὐκ εἰσί ; τίς φράσειεν ἄν;
Id. ἀκούσατ᾽" εἰς γὰρ δή Tw’ ἥκομεν λόγον,
ὑμῖν τ᾽ ὄνησιν ὦ ξένοι σπεύδουσ᾽ ἅμα
2 , a ’ a" 4 fal Wheel fs
Kapot, τὸ ὃ εὖ μάλιστα τῇδε γίγνεται, 580
εἰ πᾶσι ταὐτὸν πρᾶγμ᾽ ἀρεσκόντως ἔχει.
θέλοις ἂν, εἰ σώσαιμί σ᾽, ἀγγεῖλαί τί μοι
πρὸς “Apyos ἐλθὼν τοῖς ἐμοῖς ἐκεῖ φίλοις,
δέλτον τ᾽ ἐνεγκεῖν, ἥν τις οἰκτείρας ἐμὲ
ἔγραψεν αἰχμάλωτος, οὐχὶ τὴν ἐμὴν 585
φονέα νομίζων χεῖρα, τοῦ νόμου δ᾽ ὕπο
θνήσκειν σφε, τῆς θεοῦ τάδε δίκαι᾽ ἡγουμένης ;
572. θείοις Scal. for θεοῖς. 573. Cod. ΕἸ. corr. λείπεται (see
note). 576. ἡμῖν οἱ φίλοι for ἡμεῖς οἵ 7 ἐμοὶ Kochly. 570. σπεύ-
δουσ᾽ for σπουδῆς Musgr. 580. τῇδε Heimsoeth for οὕτω (see
note). 582. θέλοις for θέλεις Portus. 587. σφε for ye Markl.
τάδε for ταῦτα Pierson.
24 EYPITMIAOY
οὐδένα yap εἶχον ὅστις ἀγγείλαι μολὼν “
ἐς “Apyos αὖθις τάς ὅτ᾽ ἐμὰς ἐπιστολὰς
πέμψειε σωθεὶς τῶν ἐμῶν φίλων τινί. 590
\ 3 3 Ν ε yw Μ Ν
σὺ ὃ, εἰ γὰρ, ὡς ἔοικας, οὔτε sbi ba
kal τὰς Μυκήνας οἶσθα χοῦς κἀγὼ θέλω,
σώθητι καὶ σὺ oe οὐκ wha λαβὼν
κούφων ἕκατι γραμμάτων σωτηρίαν.
i 3 3 4 , 5} /
οὗτος δ᾽, ἐπείπερ πόλις ἀναγκάζει τάδε, 595
θεᾷ γενέσθω θῦμα χωρισθεὶς σέθεν.
ΟΡ. καλῶς ἔλεξας τἄλλα πλὴν ἕν, ὦ ξένη"
Ν Ν a , 3. 3 \ lf /
TO yap σφαγῆναι τόνδ᾽ ἐμοὶ βάρος μέγα.
6 ναυστολῶν γάρ εἰμ’ ἐγὼ τὰς συμφοράς"
οὗτος δὲ συμπλεῖ τῶν ἐμῶν μόχθων χάριν. ὄοο
y+ / ae ee Is ον ‘a: Ag? 2% ‘
οὔκουν δίκαιον ἐπ΄ ὀλέθρῳ TH τοῦδ᾽ ἐμὲ
4 7, ty 2 a a
χάριν τίθεσθαι καὐτὸν ἐκδῦναι κακῶν.
ἀλλ᾽ ὡς γενέσθω" τῷδε μὲν δέλτον δίδου,
/ Ἂς ΝΜ “ na Ν .
πέμψει γὰρ Apyos, ὥστε σοι καλῶς ἔχειν
Coes r hat / J Ἂς a 4
ἡμᾶς & ὃ χρήζων κτεινέτω. τὰ τῶν φίλων 605
αἴσχιστον ὅστις καταβαλὼν εἰς ξυμφορὰς ᾿
αὐτὸς σέσωται. τυγχάνει δ᾽ ὅδ᾽ ὧν φίλος,
ὃν οὐδὲν ἧσσον ἢ ᾽μὲ φῶς ὁρᾶν θέλω.
ID. ὦ λῆμ᾽ ἄριστον, ὡς ar hn τινος
ῥίζης πέφυκας τοῖς φίλοις τ᾽ ὀρθῶς φίλος. 610
τοιοῦτος εἴη τῶν ἐμῶν ὁμοσπόρων
ὅσπερ λέλειπται. καὶ γὰῤ οὐδ᾽ ἐγὼ ξένοι,
ἀνάδελφός εἰμι, πλὴν ὅσ᾽ οὐχ ὁρῶσά viv.
ἐπεὶ δὲ βούλει ταῦτα, τόνδε πέμψομεν
δέλτον φέροντα, σὺ δὲ θανεῖ: πολλὴ δέ τις 615
προθυμία σε τοῦδ᾽ ἔχουσα τυγχάνει. -
ΟΡ. θύσει δὲ τίς με καὶ τὰ δεινὰ τλήσεται ;
588. ἀγγείλαι for ἀγγεῖλαι Markl. (see note). 589. τ᾽ after τὰς
add. Elmsl.
1Φ.
OP.
Id,
OP,
[Φ.
ΟΡ.
1d,
OP.
Ie,
OP.
ould that
Ρ
ἢ
1Φ.
ΙΦΙΓΕΈΝΕΙΑ Η ΕΝ ΤΑΥΡΟΙΣ. 25
5 ‘= “- Ἂς / Ν A
eyo’ θεᾶς yap τήνδε προστροπὴν ἔχω.
Ν / ? > - γ 3 7
ἄζηλά γ᾽, ὦ νεᾶνι, KOUK avemaee:
ἀλλ᾽ εἰς ἀνάγκην κείμεθ᾽, ἣν φυλακτέον. 620
αὐτὴ ξίφει θύουσα θῆλυς ta aca :
οὔκ: ἀλλὰ χαίτην ἀμφὶ σὴν χερνίψομαι.
ς 5 Ν ΜΝ > ΑΝ ve a i
ὁ δὲ σφαγεὺς Tis; εἰ TAD ἱστορεῖν με χρή.
εἴσω δόμων τῶνδ᾽ εἰσὶν οἷς μέλει τάδε.
τάφος δὲ ποῖος δέξεταί μ᾽ ὅταν θάνω ; 625
πῦρ ἱερὸν ἔνδον χάσμα τς εὐρωπὸν πέτρας.
φεῦ"
πῶς ἄν μ᾽ ἀδελφῆς χεὶρ περιστείλειεν ἄν ;.
μάταιον εὐχὴν, ὦ τάλας, ὅστις ποτ᾽ εἶ,
ηὔξω" μακρὰν γὰρ βαρβάρου ναίει χθονός.
bd Ν > Ν . t 2 eae ae
ov μὴν, ἐπειδὴ τυγχάνεις “Apyetos ὧν, 630
GAN ὧν ye δυνατὸν οὐδ᾽ ἐγὼ ᾿λλείψω χάριν.
, , , 2 a7 ’ ᾿
πολύν τε γάρ σοι κόσμον ἐνθήσω τάφῳ,
ξανθῷ τ᾽ ἐλαίῳ copa cov Saree ane
᾿ καὶ τῆς ὀρείας ἀρ eee one γάνος
ΧΟ.
ξουθῆς μελίσσης εἰς πυρὰν βαλῷ σέθεν. 635
ἀλλ᾽ εἶμι, δέλτον 7 ἐκ θεᾶς as ἐν
οἴσω τὸ a δυσμενὲς μὴ “mod λάβῃς.
φυλάσσετ᾽ αὐτοὺς, πρόσπολοι, δεσμῶν ἄτερ.
ἴσως ἄελπτα τῶν ἐμῶν φίλων τινὶ ᾿
πέμψω πρὸς ΓΑργος, ὃν μάλιστ᾽ ἐγὼ φιλῶ, 640
καὶ δέλτος αὐτῷ ζῶντας ois δοκεῖ θανεῖν
λέγουσα πιστὰς ἡδονὰς ἀν αγγεχει
κατολοφύρομαι σὲ τὸν χερνίβων στρ.
ῥανίσι —U—
618, τήνδε for τῆσδε Bothe. 631. ᾿᾽λλείψω for λείψω Markl.
633. MSS. κατασβέσω (see note). 635. πυρὰν βαλῶ for πῦρ ἐμ-
βαλὼν Canter. 637. βάλῃς Cod. Pal. 642. Portus λέγουσ᾽
ἀπίστους.
2.6 EYPITITAOT
μελόμενον ama) ae 645
OP. οἶκτος 1 οὐ ταῦτ᾽, ἀλλὰ xalper, ὦ ξέναι.
ΧΟ. σὲ δὲ τύχας μακθϊραν, ὦ νεανία, ἀντ.
σεβόμεθ᾽, εἰς πάτραν
ὅτι πόδ᾽ ἐπεμβάσει.
ΠΥ. ἄζηλά τοι φίλοισι, θνησκόντων φίλων. 650
HM. a’. ὦ σχέτλιοι πομπαΐί.
ΗΜ. β΄. φεῦ φεῦ, διόλλυσαι.
ΗΜ. α΄. αἰαῖ.
ΗΜ. β΄. αἰαῖ.
ΧΟ. πότερος ὁ μᾶλλον ;
ἔτι γὰρ ἀμφίλογα δίδυμα μέμονε φρὴν, 655
σὲ πάρος ἢ σ᾽ ἀναστενάξω γόοις. ~
|
OP. Πυλάδη, πέπονθας ταὐτὸ πρὸς θεῶν ἐμοί ;
ΠΥ. [οὐκ οἶδ᾽" ἐρωτᾷς οὐ λέγειν ἔχοντά pe.
ΟΡ. ris ἐστὶν ἡ νεᾶνις ; ὡς “Ἑλληνικῶς 660
avn θ᾽ ἘΥΤΩ / 2 ON a 4
npeO ἡμᾶς τούς τ᾽ ἐν ᾿Ιλίῳ πόνους
ἐς a oe n , 9. Ἅ > a \
νόστον τ᾽ ᾿Αχαιῶν τόν τ᾽ ἐν οἰωνοῖς σοφὸν
Κάλχαντ᾽ ᾿Αχιλλέως 7 ὄνομα, καὶ τὸν ἄθλιον
] >A μ ae. y pier tT τ ,
| ᾿Αγαμέμνον᾽ ὡς ᾧκτειρ᾽ ἀνηρώτα τέ με
n ng ἢ ? ” ς / ͵
γυναῖκα παῖδας τ΄. ἔστιν ἢ ξένη γένος 665
iy ie ’ , ᾿ ᾽ Ν oy
ἐκεῖθεν, Apyela Tis’; ov yap ἄν ποτε
δέλτον τ᾽ ἔπεμπε καὶ τάδ᾽ ἐξεμάνθανεν,
μα Ἂς f Ἂν x 5 ᾿ ”~
ὡς κοινὰ πράσσουσ᾽, "Apyos εἰ πράσσει καλῶς.
ΠΥ. ἔφθης με Pe ταὐτὰ δὲ φθάσας λέγεις,
πλὴν ἕν᾽ τὰ γάρ τοι βασιλέων δι. 670
ἴσασι πάντες, ὧν ἐπιστροφή τις ἦν.
ἀτὰρ διῆλθε χἄτερον λόγον τινά.
647. μακαίρας for μάκαρος Kirch. 649. πόδ᾽ for ποτ᾽ Elmsl.
650. τοι for rots Herm. 654. μᾶλλον for μέλλων Herm. (see note).
666. Nauck ᾿Αργειῶτις. 669. MSS. ταῦτα. 670. τοι for τῶν
Herm. 672. MSS. διῆλθε, Porson διῆλθον (see note).
ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ.
\ A ;
OP. riv; els τὸ κοινὸν δοὺς ἄμεινον ἂν μάθοις.
a : a /
ITY. αἰσχρὸν θανόντος σοῦ βλέπειν ἡμᾶς φάος,
κοινῇ T ἔπλευσα, δεῖ με καὶ κοινῇ θανεῖν.
ἐ L
\ / Ν \ / /
καὶ δειλίαν yap Kal κάκην κεκτήσομαι
ν , 5 Se A Ν
Ἄργει τε Φωκέων T ἐν πολυπτύχῳ χθονὶ,
δόξω δὲ τοῖς πολλοῖσι, πολλοὶ γὰρ κακοὶ,
Ν an ’ὔ μ οι OX a | ᾿ ,
προδοὺς σεσῶσθαί σ᾽ αὐτὸς εἰς οἴκους μόνος
x \ lal Ὁ Υς a 7
ἢ καὶ φονεῦσαί σ᾽ ἐπὶ νοσοῦσι δώμασι
n i re
ῥάψας μόρον σοι σῆς τυραννίδος χάριν,
ξ
ἔγκληρον ὡς δὴ σὴν κασιγνήτην γαμῶν.
st a \ a Lite. τ y
ταῦτ᾽ οὖν φοβοῦμαι καὶ δι’ αἰσχύνης ἔχω,
κοὺκ ἔσθ᾽ ὅπως οὐ χρὴ συνεκπνεῦσαί μέ σοι
καὶ συσφαγῆναι καὶ πυρωθῆναι δέμας,
φίλον γεγῶτα καὶ φοβούμενον ψόγον.
OP., εὔφημα φώνει' τἀμὰ δεῖ φέρειν κακά",
ἁπλᾶς δὲ λύπας ἐξὸν, οὐκ οἴσω διπλᾶς.
A Ν μ᾽ \ > Pd /
ὃ yap ov λυπρὸν κἀπονείδιστον λέγεις,
ταῦτ᾽ ἔστιν ἡμῖν, εἴ σε δυμμοχθοῦντ᾽ ἐμοὶ
ἐξ, } na ot
KTEVOY TO pev.yap eis ἔμ᾽ ov κακῶς ἔχει,
675
680
685
690
I? Lawes,
πράσσονθ᾽ ἃ πράσσω πρὸς θεῶν, λείπειν βίον.
ae E NTI τ
3 ς > oat an
σὺ δ᾽ ὄλβιός τ᾽ εἶ, καθαρά T οὐ νοσοῦντ᾽ ἔχεις
μέλαθρ᾽, ἐγὼ δὲ δυσσεβῆ καὶ δυστυχῆ.
: s ΤᾺ BY en: ς zs
σωθεὶς δὲ παῖδας ἐξ ἐμῆς ὁμοσπόρου
κτήσάμενος, ἣν ἔδωκά σοι δάμαρτ᾽ ἔχειν,
», δ’ 6. 5.5.5 a at SON ik 99? 9 ,
ὀνομὰ T ἐμοῦ γένοιτ᾽ ἂν, οὐδ ἄπαις δόμος
πατρῷος οὑμὸς ἐξαλειφθείη ποτ᾽ ἄν.
ἀλλ᾽ ἕρπε καὶ ζῆ καὶ δόμους οἴκει πατρός.
| ὅταν δ᾽ ἐς “EAXGS ἵππιόν τ’ ἔΑργος μόλῃς,
‘ ΄- “ > "Ἣν 7 f .
πρὸς δεξιᾶς σε τῆσδ᾽ ἐπισκήπτω τάδε",
695
700
675. Nauck τε πλεύσας, Weil πέπλευκα. "᾿ 67: σεσῶσθαί σ᾽ for σε
σώζεσθ᾽ Elmsl. 680, 681. φονεῦσαί σ᾽, papas for φονεύσας, ῥάψαι
Bergk. 687. Porson ἐμὲ for κακά. 692. λείπειν for λήσειν,
λύσειν (λήγειν) Monk.
28 ΕΥ̓ΡΙΠΊΔΟΥ
τύμβον τε χῶσον κἀπίθες μνημεῖά μοι,
Kal δάκρυ᾽ ἀδελφὴ καὶ κόμας δότω τάφῳ.
ἰἄάγγελλε δ᾽ ὡς ὄλωλ᾽ ὑπ᾽ ᾿Αργείας τινὸς
γυναικὸς, ἀμφὶ βωμὸν ἁγνισθεὶς φόνῳ.
καὶ μὴ προδῷς μου τὴν κασιγνήτην ποτὲ,
ἔρημα κήδη καὶ δόμους ὁρῶν πατρός.
καὶ χαῖρ᾽" ἐμῶν γὰρ φίλτατον σ᾽ ηὗρον φίλων,
ὦ συγκυναγὲ καὶ συνεκτραφεὶς ἐμοὶ,
ὦ πόλλ᾽ ἐνεγκὼν τῶν ἐμῶν ἄχθη κακῶν.
nua δ᾽ ὁ Φοῖβος warns. dy ἐψεύσατο:
τέχνην δὲ θέμενος ὡς προσώταθ᾽ Ἑλλάδος
yey αἰδοῖ τῶν πάρος μαντευμάτων.
ᾧ πάντ᾽ ἐγὼ δοὺς τἀμὰ καὶ πεισθεὶς XOyors,
μητέρα κατακτὰς αὐτὸς ἀνταπόλλυμαι. ᾿
ΠΥ. ἔσται τάφος σοι, καὶ κασιγνήτης λέχος
οὐκ ἂν προδοίην, ὦ τάλας, ἐπεί o ἐγὼ
θανόντα μᾶλλον ἢ βλέπονθ᾽ ἕξω φίλον.“
ἀτὰρ τὸ τοῦ θεοῦ σ᾽ οὐ διέφθορέν γέ πω
᾿ μάντευμα, καίτοι γ᾽ ἐγγὺς ἕστηκας φόνου.
ἀλλ᾽ ἔστιν ἔστιν ἡ λίαν ὀυσπρηι
‘Alay διδοῦσα μεταβολὰς, ὅταν τύχῃ.
ΟΡ, ae τὰ Φοίβου δ᾽ οὐδὲν ὠφελεῖ μ᾽’ ἔπη;
᾿ιγυνὴ γὰρ ἥδε δωμάτων ἔξω περᾷ.
id, ἀπέλθεθ᾽ ὑμεῖς καὶ παρευτρεπίζετε
bd , o 3 n “
τἄνδον μολόντες τοῖς ἐφεστῶσι σφαγῃ.
δέλτου μὲν αἵδε πολύθυροι διαπτυχαὶ,
ξένοι, πάρεισιν" ἃ δ᾽. ἐπὶ τοῖσδε βούλομαι,
pen
> ΄, ᾿ς Φ ΣῊΝ ce 2 , ΚΝ
AKOVOAT οὐδεὶς αὑτὸς ἐν πόνοις ὅτ av7p
4 Ν Ν “ 5 Υ “
ὅταν τε πρὸς τὸ θάρσος ἐκ φόβου πέσῃ.
710
720
730
719. σ᾽ ov—yé πω for γ᾽ ov—pé mw Nauck. 720. MSS. καίτοι γ᾽
---ἕἔστηκας (see note). 727. πολύθυροι in Aristotle, Rhet. iii. 6 for
πολύθρηνοι. 728. ξένοι for ξένοις Pierson. 720. 7 add. Kochly.
OP.
1Φ.
OP.
Id,
or.
1Φ.
ΟΡ.
1Φ.
ΟΡ.
Id,
rPY.
Id,
ily.
1d,
ΠΥ.
Id. εἰ δ᾽ ἐκλιπὼν τὸν ὅρκον ἀδικοίης ἐμέ;
IIY. ἄνοστος εἴην" τί δὲ σὺ, μὴ σώσασά με;
1Φ. μήποτε κατ᾽ eas ζῶσ᾽ ἴχνος θείην ποδός.
ΠΎ. ἄκουε δή νυν ὃν ΡΠ λόγον.
Id. ἀλλ᾽ οὔτις ἔστ᾽ προ nv καλῶς ἔχῃ.
ΠΥ. ἐξαίρετόν μοι δὸς τόδ᾽, ἤν τι ναῦς πάθῃ,
χἠ δέλτός ἐν κλύδωνι χρημάτων μέτα
ἀφανὴς γένηται, σῶμα δ᾽. ἐκσώσω μόνον,
τὸν ὅρκον εἶναι τόνδε μηκέτ᾽ ἔμπεδον.
[Φ.
742. vai in MSS. before πείσω.
747. τοισίδ᾽ for τοῖσιν Markl.
I®ITENEIA H EN ΤΑΥΡΟΙΣ.
> \ a Ἂν ᾽ 4 μὴ
ἐγὼ δὲ ταρβῶ μὴ ἀπονοστήσας χθονὸς
θῆται παρ᾽ οὐδὲν τὰς ἐμὰς ἐπιστολὰς
6 τήνδε μέλλων δέλτον εἰς ΓΑργος φέρειν.
/ “ ΄ 7 2 x /
τί δῆτα βούλει; Tivos ἀμηχανεῖς πέρι;
“ , ! ἐδ \
ὅρκον δότω μοι τάσδε πορθμεύσειν γραφὰς
πρὸς “Apyos, οἷσι βούλομαι πέμψαι φίλων.
ς᾽ 59 , a N S88 Bie
ἢ κἀντιδώσεις τῷδε τοὺς αὐτοὺς λόγους ;
ἂς “ Ἅ ,ὔ Ἂς / /
τί χρῆμα δράσειν ἢ τί μὴ dSpacew; λέγε.
" a ᾿] / \ , “ ᾽
ἐκ. γῆς ἀφήσειν μὴ θανόντα βαρβάρου.
δίκαιον εἶπας" πῶς γὰρ ἀγγείλειεν ἄν ;
ἢ καὶ τύραννος ταῦτα συγχωρήσεται ;
πείσω σφε, καὐτὴ ναὸς εἰσβήσω σκάφος.
ΝΕ ys » eS ese Ψ > ,
ὄμνυ: ov δ᾽ ἔξαρχ᾽ ὅρκον ὅστις εὐσεβής.
a n
“ς δώσω,᾽ λέγειν χρὴ, τήνδε τοῖς ἐμοῖς φίλοις.
τοῖς σοῖς φίλοισι γράμματ᾽ ἀποδώσω τάδε.
κἀγὼ σὲ σώσω κυανέας ἔξω πέτρας.
φίλῃ, = Μ᾽, yy? oo C8
TLV OVY ἐπομνυς TOLTLO OPKLOV θεῶν ;
vA b) * , x ” ἐ
“Άρτεμιν, ἐν ἥσπερ δώμασιν τιμὰς. ἔχω.
ἐγὼ δ᾽ ἄνακτά γ᾽ οὐρανοῦ, σεμνὸν Δία.
ἀλλ᾽ οἷσθ᾽ ὃ δράσω; πολλὰ γὰρ πολλῶν κυρεῖ"
754. οὔτις ἔστ᾽ ἄκαιρος for αὖτις ἔσται καινός Bothe.
29
7.35
740
745
"4
744. Nauck δώσεις (see note).
753. δή νυν for δὴ νῦν Scal.
30
1Φ,
ΟΡ.
Id,
OP.
1Φ.
ΠΥ:
1Φ.
ΠΥ.
Id,
ΠΥ.
ΕΥ̓ΡΙΠΙΔΟΥ͂.
> , Φ Εν ΤῊΝ / a
τἀνόντα κἀγγεγραμμέν᾽ ev δέλτου πτυχαῖς 760
λόγῳ φράσω σοι πάντ᾽ bea φίλοις.
ἐν ἀσφαλεῖ ydp* ἢν μὲν wnt γραφὴν,
τ φράσει σιγῶσα Pais fat open ὁ
nv δ᾽ ἐν θαλάσσῃ γράμματ᾽ ἀφανισθῇ τάδε,
\ ny , Ν , , 5 /
τὸ σῶμα σώσας τοὺς λόγους σώσεις ἐμοί. / 765
καλῶς ἔλεξας τῶν τε σῶν ἐμοῦ θ᾽ ὕπερ.
σήμαινε δ᾽ ᾧ χρὴ τάσδ᾽ ἐπιστολὰς φέρειν
x + “ ἧς 7 / /
πρὸς “Apyos, ὃ τι τε χρὴ κλύοντα σου λέγειν.
ἄγγελλ᾽ ᾿Ορέστῃ, παιδὶ τἀγαμέμνονος-"
“ἡ ᾽ν Αὐλίδι σφαγεῖσ᾽ ἐπιστέλλει τάδε 770
ζῶσ᾽ ᾿Ιφιγένεια, τοῖς ἐκεῖ δ᾽ οὐ ζῶσ᾽ Eri.”
a cee LIEK Dee} ide As re f
ποῦ δ᾽ ἔστ᾽ ἐκείνη ; κατθανοῦσ᾽ ἥκει πάλιν ;
αν ΚΑ A ΠΣ a if Ν ot 7,
nO ἣν opas ovr μὴ λόγοις ἐκπλησσέ με.
6c ΄ / >» 93 7 ὭΣ / A, -
κόμισαί p ἐς “Apyos, ὦ σύναιμε, πρὶν θανεῖν,
ἐκ βαρβάρου γῆς καὶ μετάστησον θεᾶς 775
σφαγίων, ἐφ᾽ οἷσι δεϑοφόροῦς τιμὰς exw.”
TS aba τί λέξω.; ποῦ ToT ὄνθ᾽ ηὑρήμεθα ; 4
“ἢ σοῖς dpata δώμασιν γενήσομαι,
᾿Ορέσθ᾽,᾽ ἵν’ αὖθις ὄνομα δὶς κλύων μάθης.
ὦ θεοί.
/ \ x: “5 val 5 6 5 a
τί τοὺς. θεοὺς ἀνακαλεῖς ἐν Tots ἐμοῖς ; 780
οὐδέν" πέραινε δ᾽" ἐξέβην γὰρ ἄλλοσε.
[τάχ᾽ οὖν τ πο ‘oa εἰς amor ἀφίξομαι.
λέγ᾽ οὕνεκ᾽ λαμ ἀντιδοῦσά μου θεὰ
Αρτεμις ἔσωσέ μ᾽, ἣν ἔθυσ᾽ ἐμὸς πατὴρ,
δοκῶν ἐς ἡμᾶς ὀξὺ φάσγανον βαλεῖν, - 785
εἰς τήνδε δ᾽ ὠκισ᾽ αἷαν. αἵδ᾽ ἐπιστολαὶ,
ΝΆ, \ 5 λ > δὲ
τάδ᾽ ἐστὶ τὰν δέλτοισιν ἐγγεγραμμένα.
irae 7 “ ; oa h
ὦ padlois ὅρκοισι περιβαλοῦσά pe,
κάλλιστα δ᾽ ὀμόσατσ᾽, οὐ πολὺὐ σχήσω «χρόνον,
766. τῶν τε σῶν for τῶν θεῶν Haupt. 782. (See note.)
ΟΡ.
ΙΦΙΓΕΝΕΙ͂Α Η EN ΤΑΥΡΟΙΣ. 21
Ν » | a / πω ὔ
τὸν δ᾽ ὅρκον ὃν κατώμοσ᾽ ἐμπεδώσομεν. 790
ἰδοὺ, φέρω σοι δέλτον ἀποδίδωμί Te,
᾿Ορέστα, τῆσδε σῆς κασιγνήτης πάρα.
δέχομαι: παρεὶς δὲ γραμμάτων διαπτυχὰς,
ἃς ε Ν n> > / « /
τὴν ἡδονὴν “πρῶτ᾽ ov λόγοις αἱρήσομαι.
ὦ φιλτάτη μοι σύγγον᾽, ἐκπεπληγμένος 795
ὅμως σ᾽ ἀπίστῳ περιβαλὼν βραχίονι
ε
5 ,ὕ ων / / 2 3 /
εἰς τέρψιν εἶμι, πυθόμενος θαυμάστ᾽ ἐμοί.
73 3 7ὔ a a \ ,
: ξεῖν᾽, ου δικαίως ΤΉ" θεοῦ ΤῊ ΡΨ πρόσπολον
,ὔ 547 \ | ΣΝ /
χραίνεις ἀθίκτοις περιβαλὼν πέπλοις χέρα.
ὦ συγκασιγνήτη τε κἀκ ταὐτοῦ πατρὸς ὅοο
n 3
᾿Αγαμέμνονος γεγῶσα, μή μ᾽ ἀποστρέφου,
3 exe
ἔχουσ᾽ ἀδελφὸν, οὐ δοκοῦσ᾽ ἕξειν ποτέ.
ΑΝ, 3 υ \ \ > Navel on / sf
ἐγώ σ΄ ἀδελφὸν τὸν ἐμὸν ; ov παύσει λέγων ;
τὸ δ᾽ “Apyos αὐτοῦ μεστὸν ἣ τε Ναυπλία.
9 x > 3 “Ὁ \ “5 / 4
οὐκ ἔστ᾽ ἐκεῖ σὸς, ὦ τάλαινα ovyyovos. 805
ἀλλ᾽ ἦ Λάκαινα Τυνδαρίς σ᾽ ἐγείνατο ;
Πέλοπός τε παιδὶ παιδὸς ἐκπέφυκ᾽ ἐγώ.
, ρος » : an δέ : / z
τί φῇς ; ἔχεις TL τῶνδέ μοι τεκμήριον ;
Ν , 7
ἔχω πατρῴων ἐκ δόμων τι πυνθάνου.
+ r ᾿ς με Ν / Sores
οὔκουν λέγειν μὲν χρὴ σὲ, μανθάνειν δ᾽ ἐμέ; 810
λέγοιμ᾽ ἂν ἀκοῇ πρῶτον ᾿Ηλέκτρας τάἀδ
yous ay ἀκοῇ πρ pas τάθε.
3 / / ? 9 ‘ / “of
Atpews Θυέστου τ οἶσθα “γενομένην ἔριν ;
ἤκουσα, χρυσῆς ἀρνὸς ἡνίκ᾽ ἦν πέρι.
A) a Se thes 4 “ Φ ον: > / ς n
ταῦτ᾽ οὖν ὑφήνασ᾽ οἶσθ ἐν εὐπήνοις vats ;
> , > 3 yn an “3 n / ° n
ὦ piAtaT , ἐγγὺς τῶν ἐμῶν κάμπτεις φρενῶν. 815
δ. > 2 8 cad C4 f
ElK® T ἐν ἱστοῖς ἡλίου μετάστασιν ;
iva \ γᾷ. ὅς, ’ “ον, δ a
ὕφηνα καὶ τόδ᾽ εἶδος εὐμίτοις πλοκαῖς.
; ‘
καὶ AovTp és AdAw μητρὸς avedéEw πάρα;
796. σ᾽ ἀπίστῳ for ἀπιστῶ Markl. 806. ἢ for ἡ Monk.
807. Elmsl. οὗ ᾿κπέφυκ᾽ (see note). 811. ἀκοῇ for ἄκουε Markl.
813. Barnes οὕνεκ᾽. 815. κάμπτεις for κάμπτῃ Blomf.
32
[Φ.
ΟΡ.
1Φ.
OP:
[Φ.
OP.
Id.
OP.
Id.
EYPITIIAOY
οἷδ᾽ ov yap ὁ γάμος ἐσθλὸς wv μ᾽ adetrero.-
τί γάρ; κόμας σὰς μητρὶ δοῦσα σῇ φέρειν ; 820
μνημεῖά γ᾽ ἀντὶ σώματος τοὐμοῦ τάφῳ.
ἃ δ᾽ εἶδον αὐτὸς, τάδε φράσω τεκμήρια"
Πέλοπος παλαιὰν ἐν δόμοις λόγχην πατρὸς,
ἣν χερσὶ πάλλων παρθένον. Πισάτιδα
ἐκτήσαθ᾽ “Ἱπποδάμειαν, Οἰνόμαον κτανὼν, 825
ἐν παρθενῶσι τοῖσι σοῖς κεκρυμμένην.
ὦ φίλτατ᾽, οὐδὲν ἄλλο, φίλτατος γὰρ εἶ,
ἔχω σ᾽, Opeora, τηλύγετον
χθονὸς ἀπὸ πατρίδος
᾿Αργόθεν, ὦ φίλος. 830
κἀγώ σε τὴν θανοῦσαν, ὡς δοξάζεται.
κατὰ δὲ δάκρυ᾽ ἀδάκρυα, κατὰ γόος ἅμα χαρᾷ
τὸ σὸν νοτίζει βλέφαρον, ὡσαύτως δ᾽ ἐμόν:
τὸν ἔτι βρέφος ἔλιπον ἔλιπον ἀγκάλαι-
σι νεαρὸν τροφοῦ νεαρὸν ἐν δόμοις. 835
ὦ κρεῖσσον ἢ λόγοισιν ἐσ ΧΟΡ ΟΣ μου
ψυχά: [τί φῶ ;] θαυμάτων πέρα καὶ λόγου
gece τάδ᾽ ἐπέβα. ; 840
τὸ λοιπὸν εὐτυχοῖμεν ἀλλήλων μέτα.
ἄτοπον ἡδονὰν ἔλαβον, ὦ φίλαι:
δέδοικα δ᾽ ἐκ χερῶν με μὴ ae een
ἀμπτάμενος φύγῃ:
ἰὼ Κυκλωπὶς ἑστία, ἰὼ πατρὶς, 845
Μυκήνα φίλα,
χάριν ἔχω (das, χάριν ἔχω τροφᾶς,
ὅτι μοι συνομαίμονα
τόνδε δόμοισιν ἐξεθρέψω φάος.
828. (See note.) 822. δὲ after second κατὰ om. Weil. 834. τὸν
ἔτι for τὸ δέ τι Bergk. 836. εὐτυχοῦσά μου for εὐτυχῶν ἐμοῦ Markl.
845. Κυκλωπὶς ἑστία for Κυκλωπίδες ἑστίαι Herm. 847. ζύας for
(was Blomf.
ΟΡ.
I®,
OP.
Id,
OP
1Φ.
852. οἶδ᾽ bis Monk.
861. τῶν add. Seidler also ὦ in 856.
ISIFENEIA H EN TAYPOTS.
yever μὲν εὐτυχοῦμεν, εἰς δὲ συμφορὰς,
@ αΥγγον, ἡμῶν δυστυχὴς egy βίος.
ἐγὼ μέλεος οἶδ᾽, ἢ οἵδ᾽ ὅτε φάσγανον
δέρᾳ θῆκέ μοι μελεόφρων πατήρ"
Υις al Ν 3 : ἧς 3 Cure 3 A
. οἴμοι. δοκῶ yap ov παρὼν σ΄ ὁρᾶν ἐκεῖ.
oN
.. ἀνυμέναιος, *@ σύγγον᾽, ᾿Αχιλλέως
εἰς κλισίαν λέκτρων
δόλιον ὅτ᾽ ἀγόμαν᾽
παρὰ δὲ βωμὸν ἦν δάκρυα καὶ γόοι.
φεῦ φεῦ χερνίβων ἡ τῶν ἐκεῖ.
ᾧμωξα κἀγὼ τόλμαν ἣν ἔτλη πατήρ.
ἀπάτορ᾽ ἀπάτορα πότμον ἔλαχον.
ἄλλα δ᾽ ἐξ ἄλλων κυρεῖ
δαίμονος τύχᾳ τινός.
ε σόν γ᾽ ἀδελφὸν, ὦ τάλαιν᾽, ἀπώλεσας.
ὦ μελέα δεινᾶς τόλμας. δείν᾽ ἔτλαν
δείν᾽ ἔτλαν, ὦμοι sides παρὰ δ᾽ ὀλίγον
ἀπέφυγες ὄλεθρον ἀνόσιον ἐξ ἐμᾶν
Dax θεῖς χερῶν..
ad ἐπ᾽ αὐτοῖς τίς τελευτά ;
τίς τύχα μοὶ συχκυρήσει 5 ;
τίνα σοι πόρον εὑρομένα
πάλιν ἀπὸ πόλεως, ἀπὸ φόνου πέμψω
πατρίδ᾽ ἐς ᾿Αργείαν," ἊΣ
πρὶν͵ ἐπὶ ξίφος αἵματι σῷ
πελάσσαι ; τόδε σὸν, ὦ μελέα ψυχὰ,
Χρέος paste nen
πότερον κατὰ Χέρσον, οὐχὶ ναὶ,
ἀλλὰ ποδῶν ῥιπᾷ >
86ο
865
870
880
885
859. δόλιον for δολίαν Monk (δόλι᾽ Herm.).
871. ἀπέφυγες for ἀμφέφυγες
Musgr. 874. συγκυρήσει for συγχωρήσει Herm. 884. Monk
ναυσὶν for vat.
D
24 ΕΥ̓ΡΙΠΙΔΟΥ͂
/ / + / n
θανάτῳ πελάσεις ἄρα βάρβαρα φῦλα
καὶ δι’ ὁδοὺς ἀνόδους στείχων. διὰ κυανέας μὴν
yee le το...
, J XX /
στενοπόρον πέτρας μακρὰ κέλευθα να- 890
᾿ ἴοισιν Spacpots.
τάλαινα, τάλαινα.
EN = μων a x
tis ἂν οὖν, τάλαν, ἢ θεὸς ἢ βροτὸς ἢ 805
τί τῶν ἀδοκήτων,
peed , ee /
ἀπόρων πόρον ἐξανύσαι,
δυοῖν τοῖν μόνοιν ᾿Ατρείδαιν
κακῶν ἔκλυσιν ;
ΧΟ. ἐν τοῖσι θαυμαστοῖσι καὶ μύθων πέρα goo
fy9 5 9. : Ἂς 3 4 > > 3 9. /
τάδ᾽ εἶδον αὐτὴ κοὐ κλύουσ᾽ am ἀγγέλων.
ΠΥ. τὸ μὲν φίλους ἐλθόντας εἰς ὄψιν φίλων,
Ὀρέστα, χειρῶν περιβολὰς εἰκὸς λαβεῖν"
λήξαντα δ᾽ οἴκτων κἀπ᾽ ἐκεῖν᾽ ἐλθεῖν χρεὼν,
“A,
ὅπως TO κλεινὸν ὄνομα τῆς σωτηρίας δ δὲ
λαβόντες ἐκ γῆς βησόμεσθα βαρβάρου.
“ Ν ἊΝ an an X\ > / ,
σοφῶν yap ἀνδρῶν ταῦτα, μὴ ᾿κβάντας τύχης,
καιρὸν λαβόντας, ἡδονὰς ἄλλας λαβεῖν.
2 n ΩΣ 4 “ ᾿» > 9 /
OP.) καλῶς ἔλεξας" τῇ τύχῃ δ᾽ οἶμαι μέλειν
Ϊ an Ν ea a ϑν / , 3
᾿ τοῦδε ξὺν ἡμῖν: ἢν δέ τις πρδθι δας ἢ, gio
σθένειν τὸ θεῖον ear εἰκότως soe
Id. οὐδ᾽ ἂν pe ἐπίσχοις γ᾽ οὐδ᾽ ἀποστήσαις λόγου
πρῶτον πυθέσθαι τίνα ποτ᾽ Ἠλέκτρα πότμον.
εἴληχε βιότου" φίλα γάρ ἐστι πάντ᾽ ἐμοί.
na a , + 3 > jae
OP. τῷδε ξυνοικεῖ βίον ἔχουσ εὐδαίμονα. gis
886. Markl. ἀνά. 888. δι᾽ ὁδοὺς for διόδους Reiske. 805. τάλαν
for τάδ᾽ ἂν Badham. 897. ἀπόρων for ἄπορον Herm. ἐξανύσαι for
éfavvoas Kirch. 808. Cod. Fl. has φανεῖ after ᾿Ατρείδαιν. gor. κοὺ
κλύουσ᾽ am ἀγγέλων for καὶ κλύουσ᾽ ἀπαγγελῶ Herm. (see note).
905. Elmsl. ὄμμα for ὄνομα. 912. οὐδ᾽ ἂν μ᾽ ἐπίσχοις γ᾽ οὐδ᾽ ἀποστή-
σαις for οὐδέν μ᾽ ἐπίσχῃ y οὐδ᾽ ἀποστήσῃ (-ει) England. ο14. ἐστὶ
for ἔσται Seidl, (but ἐμὰ for ἐμοί). Markl. ταῦτ᾽, Schone τἄμ᾽ for πάντ᾽,
I®.
OP.
I®,
OP
Id.
OP.
I®,
OP.
1Φ.
ΟΡ,
ΙΦ.
ΟΡ.
[Φ.
OP.
Id,
OP.
[Φ.
ΟΡ.
1@,
OP.
Id,
OP
Id,
OP.
IPITENEIA H EN TAYPOIS. 35
e S \ \ / / cal
οὗτος δὲ ποδαπὸς Kal Tivos πέφυκε Tats ;
Στρόφιος ὁ Φωκεὺς τοῦδε κλήζεται πατήρ.
vy? »] 7 - Sep | / Ν "ς Ν > /
ὅδ᾽ ἐστί γ᾽ ᾿Ατρέως θυγατρὸς, ὁμογενὴς ἐμὸς ;
ἀνεψιός γε, μόνος ἐμοὶ σαφὴς φίλος.
, 5 1p "Ὁ “ Soo an ,
οὐκ ἣν τόθ᾽ οὗτος ὅτε πατὴρ ἐκτεινέ με. 920
> >. . / Ν ’ 3 BA ἀ
οὐκ ἦν᾽ χρόνον γὰρ Στρόφιος ἡν ἄπαις τινά.
χαῖρ᾽ ὦ πόσις μοι τῆς ἐμῆς ὁμοσπόρου.
κἀμός γε σωτὴρ, οὐχὶ συγγενὴς μόνον.
N ὡς τον ὦ A ὁ ν \ ,
τὰ δεινὰ ὃ ἐργὰ πῶς ἐτλης μητρὸς πέρι;
ss αὐτά; πατρὶ τιμω ρῶν ἐμῷ. 925
ἡ δ᾽ αἰτία τίς ἀνθ᾽ ὅτου κτείνει- πόσιν ;
¥ Ν IOX \ / ,
ἔα τὰ μητρός" οὐδὲ σοὶ κλύειν καλὸν.
ee Ν 4. ΝΜ \ \ My year oo /
σιγῶ" τὸ δ᾽ “Apyos πρὸς σὲ viv’ ἀποβλέπει ;
Μενέλαος ἄρχει' φυγάδες ἐσμὲν ἐκ πάτρας.
Μ» a. o vA ,
ov που νοσοῦντας θεῖος sinha δόμους ; 930 um chs
οὔκ, ἀλλ᾽ Ἐρινύων δεῖμά μ᾽ ᾿ἐκβάλλει ΧΡ
ταῦτ᾽ ap ἐπ᾽ ἀκταῖς κἀνθάδ᾽ ἠγγέλθης μανείς ;
ὥφθημεν οὐ νῦν Coste ὄντες ἄθλιοι.
ἔγνωκα, parpos *o οὕνεκ᾽ ἠλάστρουν θεαί.
ὥσθ᾽" ete στόμι᾽ ἐπεμβαλεῖν ἐμοί. 935
τί yap ποτ᾽ εἰς γῆν τήνδ᾽ ἐπόρθμευσας πόδα ;
Φοίβου 'κελευσθεὶς ce το τις ἀφικόμην.
τί χρῆμα δράσων ; ῥητὸν ἢ σιγώμενον ; j
a ἄν" a δ᾽ aide μοι πολλῶν πόνων.
ἐπεὶ τὰ μητρὸς ταῦθ᾽ ἃ σιγῶμεν ᾿κακὰ 940
εἰς χεῖρας ἦλθε, μεταδρομαῖς pereen
ἠλαυνόμεσθα φυγάδες, ἔστ᾽ ἐμὸν πόδα
εἰς τὰς ᾿Αθήνας δὴ᾽ ᾿ξέπεμψε Λοξίας,
δίκην παρασχεῖν ταῖς ἀνωνύμοις θεαῖς.
932. ἠγγέλθης for ἠγγέλης Elmsl. 934. σ᾽ add. Markl.
938. δράσων for δράσειν Elmsl. 942. ἔστ᾽ ἐμὸν for ἔνθεν μοι
Nauck (see note). 943. δὴ ᾿ξέπεμψε for δή γ᾽ ἔπεμψε Elmsl.
D 2
36 ΕΥ̓ΡΙΠΙΔΟΥ͂
ἔστιν γὰρ ὁσία ψῆφος, ἣν ΓΑρει ποτὲ ᾿ .....945
een Ὁ
Ζεὺς εἵσατ᾽ ἔκ του δὴ χερῶν μιάσματος.
ἐλθὼν δ᾽ ἐκεῖσε, πρῶτα μέν μ᾽’ οὐδεὶς ξένων
CHEN xn / 5... Se a ) a
ἑκὼν ἐδέξαθ᾽, ὡς θεοῖς στυγούμενον
οἱ δ᾽ ἔσχον αἰδῶ, ξένια μονοτράπεζά μοι
παρέσχον, οἴκων ὄντες ἐν ταὐτῷ στέγει, 950
Ὶ coe) ee) VA dees , , a ὧν
σιγῇ δ᾽ ἐτεκτήναντ᾽ ἀπρόσφθεγκτόν μ᾽, ὅπως
δαιτὸς γενοίμην πώματός τ᾽’ αὐτῶν δίχα,
εἰς δ᾽ ἄγγος ἴδιον ἴσον ἅπασι βακχίου
μέτρημα πληρώσαντες εἶχον ἡδονήν.
5. NES Εν ! 5, Ae
κἀγὼ ᾿ξέλεγξαι μὲν ξένους οὐκ ἠξίουν, 955
" Ν ee IN > 29 7 - Ἢ
ἤλγουν δὲ σιγῇ καδόκουν οὐκ εἰδέναι,
“ / Ὁ“ 3 3 ἈΝ re
. μέγα στενάζων, οὕνεκ᾽ ἦν μητρὸς φονεύς.
᾿ [κλύω δ᾽ ᾿Αθηναίοισι τἀμὰ δυστυχῆ
Ἂς Υ͂ + \ , tA
τελετὴν γενέσθαι, κἄτι τὸν νόμον μένειν
n / n
χοῆρες ἄγγος Παλλάδος τιμᾶν dedv. | 960
es ya s
ὡς δ᾽ els "“Apevov ὄχθον ἧκον, és δικήν τ’
ἔστην, ἐγὼ μὲν θάτερον λαβὼν βάθρον
τὸ δ᾽ ἄλλο πρέσβειρ᾽ ἥπερ ἦν ᾿Ερινύων,
εἰπὼν ἀκούσας θ᾽ αἵματος μητρὸς πέρι
Φοῖβός μ᾽ ἔσωσε μαρτυρῶν" ἴσας δέ μοι 965
ψήφους διηρίθμησε Παλλὰς ὠλένῃ,
νικῶν δ᾽ ἀπῆρα φόνια πειρατήρια.
Ψ ‘ ee aS ,
ὅσαι μὲν οὖν ἕζοντο πεισθεῖσαι δίκη,
ἐ
a Fy σλὰς ee oa RUN ety >» Ἢ
ψῆφον παρ᾽ αὑτὴν ἱερὸν ὡρίσαντ᾽ ἔχειν
“ S99 / > 5 7 ,
ὅσαι ὃ. ᾿Ερινύων οὐκ ἐπείσθησαν νόμῳ, 970
, Dee / ᾿ 9 / 3 δεν
δρόμοις ἀϊδρύτοισιν ἠλάστρουν p ἀεὶ,
ἕως ἐς ἁγνὸν ἦλθον αὖ Φοίβου “πέδον,
\ , In 7 5) \ fea “
καὶ πρόσθεν ἀδύτων ἐκταθεὶς, νῆστις βορᾶς,
Ο51. ἀπρόσφθεγκτον for ἀπόφθεγκτον Herm. (κἄφθεγκτον Weck-
lein). 052. αὐτῶν for αὐτοῦ Scal. 966. Seidl. διερρύθμιζε (Cod.
Pal. διηρίθμιζε, Fl. διηρίθμησε).
ΙΦΙΓΕΝΕΙΑ H ΕΝ TAYPOLS. 37
ΕῚ , 9 > a / ° / \
ἐπώμοσ᾽ αὐτοῦ βίον ἀπορρήξειν θανὼν,
εἰ μή με σώσει Φοῖβος, ὅς μ᾽ ἀπώλεσεν. 975
5 fal > ION / 3 7 “ Ν
ἐντεῦθεν αὐδὴν τρίποδος ἐκ χρυσοῦ λακὼν
Φοῖβός pw ἔπεμψε δεῦρο, διοπετὲς λαβεῖν |
ἄγαλμ᾽ ᾿Αθηνῶν τ᾽ ἐγκαθιδρῦσαι χθονί. %":
ἀλλ᾽ ἥνπερ ἡμῖν ὥρισεν σωτηρίαν,
Ἃ ἐπε A ; , arty Os
σύμπραξον" nv γὰρ θεᾶς κατάσχωμεν βρέτας, 980
ἱμανιῶν͵ τε λήξω καὶ σὲ πολυκώπῳ σκάφει
στείλας Μυκήναις ἐγκαταστήσω πάλιν.
ἀλλ᾽ ὦ φιληθεῖο᾽, ὧ ta τὴν ΕΡΟῚ
σῶσον πατρῷον οἶκον, ἔκσωσον δ᾽. ἐμέ"
| ὡς τἄμ᾽ ὄλωλε πάντα Kal Ta Πελοπιδῶν, 985
οὐράνιον εἰ μὴ ληψόμεσθα θεᾶς βρέτας.
ΧΟ. δεινή τις ὀργὴ δαιμόνων ἐπέζεσε
Ν ἢ : , πε τ logs > ¥
τὸ Ταντάλειον σπέρμα διὰ πόνων τ΄ ἄγει. _
[Φ. τὸ μὲν πρόθυμον, mph σε ΠΝ ἐλθεῖν, ἔχω
ἼΑργει ong καὶ σὲ, σύγγον᾽, εἰσιδεῖν. 990
θέλω. x aeEp ov, σέ TE μεταστῆσαι πόνων
νοσοῦντά τ᾽ οἶκον, οὐχὶ τῷ κτανόντι μὲ
/ A ΕΝ ἢ
θυμουμέμη, πατρῷον ὀρθῶσαι πάλιν.
na Ἂς an £3) ὁ ἃ 4 be ᾿ ΝΝ
σφαγῆς τε γὰρ σῆς χεῖρ᾽ ἀπαλλάξαϊμεν ἂν
σώσαιμί δ᾽ οἴκους" τὴν θεὸν δ᾽ ὅπως λάθω 995
δέδοικα καὶ τύραννον, ἡνίκ᾽ ἂν κενὰς
cal “ oh 5
κρηπῖδας εὕρῃ Aatvas ἀγάλματος.
πῶς οὐ θανοῦμαι ; τίς δ᾽ ἔνεστί μοι λόγος ;
5 > > Ν e Ag Ὁ A /
ἀλλ᾽ εἰ ΜῈΝ ἕν τι τοῦθ δε γενήσεται,
ἄγαλμά τ᾽ οἴσεις κἄμ᾽ ἐπ’ εὐπρύμνου νεὼς τοοο
ἄξεις, τὸ κινδύνευμα γίγνεται καλόν'
976. λακὼν for λαβὼν Scal. ο8ο. ἢν for ἂν Seidl. 988. ἄγει
for det Canter. 991. σὲ and πόνων for σοὶ and πόνων Canter.
992. κτανόντι for κτανοῦντι Heath (see note). 993. πάλιν for θέλω
Markl. 995. Markl. 7’ for δ᾽. 998. δ᾽ after πῶς om. Kirch.
38 ΕΥ̓ΡΙΠΙΔΟΥ͂
| τούτου δὲ χωρισθεῖσ᾽ ἐγὼ μὲν ὄλλυμαι,
Ν > \ eak pao. 7 ce) ΄ ,
σὺ ὃ ἂν τὸ σαυτοῦ θέμενος εὖ νόστου τύχοις.
᾽ / 4 3 39 / > > : tad \
ov μὴν τι φεύγω γ᾽ ovde μ᾽ εἰ θανεῖν χρεῶν,
Ϊ 7, ΕἿΣ ΒΗ το 9 URS, cas ,
| σώσασα o* ov yap ἀλλ᾽ ἀνὴρ μὲν ἐκ δόμων τοοξ
δ Ν \ Ἂς : \ > κι
θανὼν ποθεινὸς, τὰ δὲ γυναικὸς ἀσθενῆ.
x a \ ,
OP. οὐκ ἂν γενοίμην σοῦ τε καὶ μητρὸς φονεύς"
ε \ if e . , RN οι ὦ
ἅλις τὸ κείνης αἷμα' κοινόφρων δὲ σοὶ
καὶ (nv θέλοιμ᾽ ἂν καὶ θανῶν λαχεῖν ἴσον.
LA / ε δ \ 2._ A 4 a /
[ἄξω δέ σ᾽, ἤνπερ μὴ αὐτὸς ἐνταυθοῖ πέσω, τοῖο
i) Xx a lal ᾿
πρὸς οἶκον, ἢ σοῦ κατθανὼν μενῶ μέτα.]
, 3... δὲ 3 , . 9 , ᾿
γνώμης ὃ ἄκουσον εἰ πρόσαντες ἦν TOOE «ἃ...
᾿Αρτέμιδι, πῶς ἂν Λοξίας ἐθέσπισε
κομίσαι μ᾽’ ἄγαλμα θεᾶς πόλισμα Παλλάδος ;
* Χ Χ % *
καὶ σὸν πρόσωπον εἰσιδεῖν ; ἅπαντα yap ΙοΙ 5
| συνθεὶς τάδ᾽ εἰς ἐν νόστον ἐλπίζω λαβεῖν.
Id. πῶς οὖν γένοιτ᾽ ἂν ὥστε μήθ᾽ ἡμᾶς θανεῖν,
λαβεῖν θ᾽ ἃ βουλόμεσθα ; τῆδε γὰρ νοσεῖ
νόστος πρὸς οἴκους" ἥδε βούλευσις πάρα.
OP. ap’ οὖν es διολέσαι δυναίμεθ᾽ ἄν ; 1020
Id. δεινὸν τόδ᾽ εἶπας, Eevohovsty ἐπήλυδας.
ΟΡ. ἀλλ᾽ εἰ σὲ σώσει κἀμὲ, κινδυνευτέον.
ID. οὐκ ἂν δυναίμην, τὸ δὲ πρόθυμον ἤνεσα.
ΟΡ. τί δ᾽, εἴ με ναῷ τῷδε κρύψειας λάθρᾳ ;
Id. ὡς δὴ σκότος λαβόντες ἐκσωθεῖμεν ἄν ; 1025
ΟΡ. κλεπτῶν γὰρ ἡ νὺξ, τῆς δ᾽ ἀληθείας τὸ φῶς.
[Φ, εἴσ᾽ ἔνδον ἱεροῦ φύλακες, ods οὐ λήσομεν.
OP. οἴμοι διεφθάρμεσθα' πῶς σωθεῖμεν ἄν ;
1010, ἄξω δέ σ᾽ for ἥξω δέ γ᾽ Canter. μὴ αὐτὸς (μαὐτὸς) for καὐτὸς
Markl. 1018. νοσεῖ for νοεῖ Markl. 101g. ἥδε βούλευσις for
ἡ δὲ βούλησις Markl. also in 1020 οὖν for ay. 1025. ἐκσωθεῖμεν
for ἔξω θεῖμεν Brodaeus. 1027. ἱεροῦ for ἱεροὶ Dobree.
ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥ͂ΡΟΙΣ. 39
[Φ. ἔχειν δοκῶ μοι καινὸν ἐξεύρημά τι.
OP. ποῖόν τι; δόξης μετάδος, ὡς κἀγὼ μάθω. — 1030
[Φ. ταῖς σαῖς ἀνίαις χρήσομαι σοφίσμασιν.
ΟΡ. δειναὶ γὰρ αἱ γυναῖκες εὑρίσκειν τέχνας.
ID. φονέα σε φήσω μητρὸς ἐξ “Apyous μολεῖν.
ΟΡ. χρῆσαι κακοῖσι. τοῖς ἐμοῖς, εἰ κερδανεῖς.
ID. ὡς οὐ θέμις σε λέξομεν θύειν θεᾷ. ~ 1035
ΟΡ. τίν᾽ αἰτίαν ἔχουσ᾽ ; ὑποπτεύω τι γάρ.
Id. οὐ καθαρὸν ὄντα, τὸ δ᾽ ὅσιον δώσω φόνῳ.
ΟΡ. τί δῆτα μᾶλλον θεᾶς ἄγαλμ᾽ ἀλίσκεται ;
ID, πόντου σε πηγαῖς ἁγνίσαι βουλήσομαι,
OP. ἔτ᾽ ἐν δόμοισι βρέτας, ἐφ᾽ ᾧ πεπλεύκαμεν., 1040
ID, κἀκεῖνο νίψαι, σοῦ θιυμάπρᾳ ὡς, ἐρῶ.
ΟΡ. ποῖ δῆτα ; πόντου νοτερὸν εἶπας ἔκβολον ;
ID, οὗ ναῦς χαλινοῖς λινοδέτοις ὁρμεῖ σέθεν. οί
OP. σὺ δ᾽ ἢ τις ἄλλος. ἐν χεροῖν οἴσει βρέτας ;
ID, ἐγώ: θιγεῖν γὰρ ὅσιόν ἐστ᾽ ἐμοὶ μόνῃ. / 1045
OP. Πυλάδης δ᾽ ὅδ᾽ ἡμῖν ποῦ τετάξεται φόΐου ;
Id, ταὐτὸν χεροῖν σοὶ λέξεται μίασμ᾽ ἔχων.
OP. λάθρᾳ δ᾽ ἄνακτος τῇ εἰδότος δράσεις τάδε Pa
Id, πείσασα μύθοις" οὐ γὰρ ἂν λάθοιμί Ὑ γε..
ΟΡ. καὶ μὴν. νεώς. γε πίτυλος εὐήρης πάρα. 1050
1D. σοὶ δὴ μέλειν χρὴ "τἄλλ᾽ ὅπως ἕξει καλῶς.
OP. ἑνὸς μόνου δεῖ, τάσδε συγκρύψαι τάδε.
ἀλλ᾽ ἀντίαζε͵ καὶ λόγους πειστηρίους
εὕρισκ᾽" ἔχει τοι δύναμιν εἰς οἶκτον γυνή.
τὰ δ᾽ ἄλλ᾽ ἴσως ἂν πάντα συμβαίη καλῷς. 1055
ID. ὦ φίλταται γυναῖκες, εἰς ὑμᾶς βλέπω, +
1031. Kirch. σαῖσι μανίαις (see note). 1035. σε for ye Reiske.
1036. Nauck ἔχονθ. 1037. φόνῳ for φόβῳ Ald. 1044. σὺ δ᾽ ἤ τις
for σοὶ δή τις Jacobs. 1046, Brodaeus πόνου (see note). 1055. ἂν
πάντα for ἅπαντα Markl. 1056, eis for ws Herm.
40
ΧΟ
[Φ.
ΕΥ̓ΡΙΠΙΔΟΥ͂
Ν ΓΟ 5 ἐδ Ὶ ¢ an > Ἅ “- ot
καὶ τἄμ᾽ ev ὑμῖν ἐστιν ἢ καλῶς ἔχειν
ἢ μηδὲν εἶναι καὶ στερηθῆναι πάτρας
φίλης T ἀδελφῆς φιλτάτου τε συγγόνου.
\ al / na , 3... / ἃ
καὶ πρῶτα μέν μοι τοῦ λόγου τάδ᾽ ἀρχέτω" 1060
γυναῖκές ἐσμεν, φιλόφρον ἀλλήλαις γένος,
, Xs if 7s ἜΑ
σώζειν τε κοινὰ πράγματ᾽ ἀσφαλέσταται.
ve
σιγήσαθ᾽ ἡμῖν καὶ συνεκπονήσατε
φυγάς" καλόν τοι γλῶσσ᾽ ὅτῳ πιστὴ παρῇ
γ Y τ 1) PN.
Cc ? «ες nn / 4 \ ᾿
ὁρᾶτε δ᾽ ὡς τρεῖς μία τύχη τοὺς φιλτάτους 1065
ἢ γῆς πατρῴας νόστος ἢ θανεῖν exe.
val 3 ε \ \ /
σωθεῖσα δ᾽, ὡς ἂν καὶ σὺ κοινωνῇς τύχης,
σώσω σ᾽ ἐς ᾿Ελλάδ᾽, ἀλλὰ πρός. σε δεξιᾶς,
σὲ καὶ σ᾽ ἱκνοῦμαι, σὲ δὲ φίλης παρηίδος
\ ΔῸΣ Ve: , ΩΝ
γονάτων τε καὶ τῶν ἐν δόμοισι φιλτάφω τογο
[μητρὸς πατρός τε καὶ τέκνων ὅτῳ κυρεῖ].
τί φατέ; τίς ὑμῶν φησιν ἢ τίς οὐ θέλει,
φθέγξασθε, ταῦτα ; μὴ yap αἰνουσῶν λόγους
ὄλωλα κἀγὼ καὶ κασίγνητος τάλας.
θάρσει, φίλη δέσποινα, καὶ σώζου μόνον: τοῦ
ὡς ἔκ γ᾽ ἐμοῦ σοι πάντα σιγηθήσεται,
ἴστω μέγας Ζεὺς, ὧν ἐπισκήπτεις πέρι.
» 4 \ / 3 > /
ὄναισθε μύθων καὶ Pee εὐδαίμονες.
σὸν se non Kal σὸν εἰσβαίνειν δόμους"
ὡς αὐτίχ᾽ ἥξει τῆσδε Kolpaaes χθονὸς, 1080
θυσίαν ἐλέγχων, εἰ κατείργασται, ξένων.
ὦ πότνι᾽, ἥπερ μ᾽ Αὐλίδος κατὰ πτυχὰς
δεινῆς ἔσωσας ἐκ πατροκτόνου χερὸς,
ΑΝ \ a , “3, «ἃ τς ?
σῶσόν με καὶ viv τούσδε τ᾽" ἢ TO\Aogiov
4 / a Ν > ae ,
οὐκέτι βροτοῖσι διὰ σ᾽ ἐτήτυμον στόμα. 1085
1059. φίλης τ᾽ ἀδελφῆς for φίλου τ᾽ ἀδελφοῦ Markl. 1064. πιστὴ
for πίστις Herm. τοῦδό. νόστος for νόστον Heath. 1073. Nauck
δῆτα for ταῦτα. τοϑι. Markl, ἐλέγξων.
ΙΦΙΓΕΝΕΙΑ H EN TAYPOIS. 41
ἀλλ᾽ εὐμενὴς ἔκβηθι βαρβάρου χθονὸς
εἰς τὰς ᾿Αθήνας" καὶ Ὁ ἐνθάδ᾽ οὐ πρέπει
ναίειν, παρόν σοι πόλιν ἔχειν εὐδαίμονα.
ee
ὄρνις, ἃ παρὰ πετρίνας ‘orp. a.
πόντου δειράδας, ἁλκυὼν, Yo. COgar, Lusk, 1090
ἔλεγον οἶτον ἀείδει,
εὐξύνετον ξυνετοῖσι ig
ὅτι πόσιν κελαδεῖς ἀεὶ hina
ἐγώ σοι παραβάλλομαι
θρήνους, ἄπτερος ὄρνις, 1095
ποθοῦσ᾽ Ἑλλάνων ἀγόρους,
ποθοῦσ᾽ Αρτεμιν ὀλβίαν,
ἃ παρὰ Κύνθιον ὄχθον οἰκεῖ
φοίνικά θ᾽ ἁβροκόμαν
δάφναν. τ᾽ εὐερνέα καὶ 1100
γλαυκᾶς θαλλὸν ἱρὸν ἐλαίας,
Λατοῦς ὠδῖνι φίλας,
λίμναν θ᾽ εἱλίσσουσαν ὕδωρ
κύκλιον, ἔνθᾳ κύκνος μελῳ-
δὸς Μούσας θεῤῥαπεύει. ᾿ L105
ὦ πολλαὶ δακρύων λιβάδες, . ἡδὺς ἀντ. α΄.
ai παρηίδας εἰς ἐμὰς
ἔπεσον, ἁνίκα πύργων
ὀλλυμένων ἐπὶ ναυσὶν ἔβαν
πολεμίων ἐρετμοῖσι καὶ λόγχαις. 110
ζαχρύσου δὲ δι’ ἐμπολᾶς
νόστον βάρβαρον ἦλθον,
ἔνθα τᾶς ἐχαφοκτόνου —
10gt. Barnes οἰκτρὸν (see note). 1097. ὀλβίαν for λοχείαν
Nauck (Musgr. λοχίαν). 1102. wdim for wdiva Portus, φίλας for
φίλαν Markl. 1104. κύκλιον for κύκνειον Seidl. R109. ὀλλυ-
μένων for ὀλομένων Erfurdt. ἐπὲ for ἐν Elmsl. 1113. See note.
42 ΕΥ̓ΡΙΠΙΔΟΥ͂
θεᾶς ἀμφίπολον κόραν
ς᾽ 3 / /
παῖδ᾽ ᾿Αγαμεμνονίαν λατρεύω IIIS
βωμούς θ᾽ ᾿Ἑλληνοθύτους
“ Ν Ἂς
(λοῦσα τὸν διὰ παν-
——
\ , % 72 \ PL PW,
τὸς δυσδαίμον ",, ἐν yap ἀνάγκαις
b / , x
οὐ κάμνει σύντροφος ὧν
a ! pipes
τᾷ πάλαι δυσδαιμονίᾳ 1120
ΤΌΝ 7s , i a
TO δὲ PET εὐτυχίας κακοῦ-
σθαι θνατοῖς βαρὺς αἰών.
SAN TS [Anes Tet by. ,
καὶ σὲ μὲν, πότνι, “Apyeta στρ. β.
πεντηκόντορος οἶκον ἄξει"
, 5. τς t
συρίζων δ᾽ ὃ κηροδέτας 1125
, Jasna ἈΝ ἘΠῚ a
κάλαμος οὐρείου [lavos
κώπαις ἐπιθωύξει,
ὁ Φοῖβός θ᾽ ὁ μάντις ἔχων
ἢ ε , )
κέλαδον ἑπτατόνου λύρας
ἀείδων πέμψει λιπαρὰν 1130
᾿Αθηναίων ἐπὶ γᾶν:
Sa > > na a
ἐμὲ ὃ αὐτοῦ προλιποῦ-
WA
σα βήσει ῥοθίοις πλάταις"
5.» 3:18 5) iN ea Ν
ἀέρι δ΄ ἱστί ἐπὶ προτόνοις κατὰ
πρῷραν ὑπὲρ στόλον ἐκπετάσουσι πόδες 1135
ναὸς ὠκυπόμπου.
; 7
λαμπρὸν ἱππόδρομον βαίην, ἠὲ
BA b>] 3ε / # “tees
ἔνθ᾽ εὐάλιον ἔρχεται πῦρ
> 7 .) eae Xx τ ἢ
οἰκείων δ᾽ ὑπὲρ θαλάμων 1140
πτέρυγας ἐν νώτοις ἀμοῖς
λήξαιμι θοάζουσα;
- 1116. Ἑλληνοθύτους for μηλοθύτους Enger. 1117. ζηλοῦσα τὸν
for ζηλοῦσ᾽ ἄταν Kirch. 1120. τᾷ πάλαι for μεταβάλλει Bach.
(MSS. dvoda:povia), 1130. πέμψει for ἄξει Paley. 1131. ἐς (εἰς)
before ᾿Αθηναίων om. Herm. (Bothe εὖ σ᾽. 1134. ἐπὶ προτόνοις
for πρότονοι Paley. 1135. πόδες for πόδα Seidl.
ἥ i. | γένυσιν ἐσκίαζον.
_—
ISITENEIA H EN TAYPOIS. 43
χοροῖς δὲ σταίην, ὅθι καὶ
πάρεδρος εὐδοκίμων γάμων,
περὶ πόδ᾽ εἱλίσσουσα φίλας 1145
πρὸς ἡλίκων θιάσους,
ἐς ἁμίλλας χαρίτων,
ris *@ ἁβροπλούτοιο χλιδᾶς
εἰς ἔριν ὀρνυμένα, πολυποίκιλα
φάρεα καὶ πλοκάμους περιβαλλομένα 1150
«
OOAS.
ποῦ ᾽σθ᾽ ἡ πυλωρὸς τῶνδε δωμάτων γυνὴ
Ἑλληνίς ; ἤδη τῶν ξένων κατήρξατο,
ἀδύτοις T ἐν ἁγνοῖς σῶμα λάμπονται mupi 3 1155
XO. ἥδ᾽ ἐστὶν, } σοι πάντ᾽, ἄναξ, ἐρεῖ σαφῶς.
ΘΟ. ἔα’
τί τόδε μεταίρεις ἐξ ἀκινήτων βάθρων,
᾿Αγαμέμνονος παῖ, θεᾶς ἄγαλμ᾽ ἐν ὠλέναις ;
Ib, ἄναξ, ἔχ᾽ αὐτοῦ πόδα σὸν ἐν παραστάσιν.
ΘΟ. τί δ᾽ ἔστιν, ᾿Ιφιγένεια, καινὸν ἐν δόμοις ; τιόο
[Φ, ἀπέπτυσ᾽" ὁσίᾳ γὰρ δίδωμ᾽ ἔπος τόδε.
ΘΟ. τί φροιμιάζει νεοχμόν ; ἐξαύδα σαφῶς.
ID. οὐ καθαρά μοι τὰ θύματ᾽ ἠγρεύσασθ᾽, ἄναξ.
ΘΟ. τί τοὐκδιδάξαν τοῦτό σ᾽; ἢ δόξαν λέγεις ;
Ib, βρέτας τὸ τῆς θεοῦ πάλιν ἕδρας ἀπεστράφη. 1165
ΘΟ. αὐτόματον, ἤ νιν σεισμὸς ἔστρεψε χθονός ;
Id, αὐτόματον" ὄψιν δ᾽ ὀμμάτων ξυνήρμοσεν.
ΘΟ. ἡ δ᾽ αἰτία tis; ἢ τὸ τῶν ξένων μύσος ;
Id, ἥδ᾽, οὐδὲν ἄλλο" δεινὰ γὰρ δεδράκατον.,
1143. Badh., etc., χοροὺς δ᾽ ἱσταίην. 1144. πάρεδρος for παρθένος
Badh. 1145, 6. περὶ for παρὰ, and πρὸς for ματρὸς Herm.
1148. θ᾽ add. Ed. χλιδᾶς for χαίτας Markl. (see note). 1151. Canter
γένυν συνεσκίαζον. 1168. Weckl. τοῖν ξένοιν, also in 1154 (see note).
44
ΘΟ.
I®,
ΘΟ.
1Φ.
ΘΟ."
Id,
ΘΟ.
1Φ.
ΘΟ.
1Φ.
ΘΟ.
[Φ.
ΘΟ.
Id,
ΘΟ. «
1Φ.
ΘΟ.
Ie.
ΘΟ.
1Φ.
ΘΟ.
I®.
ΘΟ
1Φ.
ΘΟ
I®.
ΘΟ.
[Φ.
ΘΟ.
1Φ.
. ΘΟ.
1174. τόδ᾽ before ἔτλη om. Seidl.
ΕΥ̓ΡΙΠΙΔΟΥ
ἀλλ᾽ ἢ τιν᾽ ἔκανον βαρβάρων ai ἔπι;
οἰκεῖον ἦλθον τὸν φόνον κεκτημένοι.
τίν᾽; εἰς ἔρον γὰρ τοῦ μαθεῖν πεπτώκαμεν.
μητέρα κατειργάσαντο κοινωνῷ ξίφει.
Απολλον, οὐδ᾽ ἐν βαρβάροις ἔτλη τις ἄν.
πάσης διωγμοῖς ἠλάθησαν Ἑλλάδος.
ἢ τῶνδ᾽ ἕκατι δῆτ᾽ ἄγαλμ᾽ ἔξω φέρεις ;
΄ 3) ie 55 oy Wa jg νι Ἢ ᾿ / ,
σεμνόν γ᾽ ὑπ᾽ αἰθέρ᾽, ὡς μεταστήσω φόνου.
μίασμα δ᾽ ἔγνως τοῖν ξένοιν ποίῳ τρόπῳ ;
ἤλεγχον, ὡς θεᾶς βρέτας ἀπεστράφη πάλιν.
σοφήν σ᾽ ἔθρεψεν Ἑλλὰς, ὡς ἤσθου. καλῶς.
καὶ νῦν καθεῖσαν δέλεαρ ἡδύ μοι φρενῶν.
τῶν ᾿Αργόθεν τι φίλτρον ἀγγέλλοντέ σοι;
N l4 > / Ἂς \ > Ν > cr
τὸν μόνον ᾿Ορέστην ἐμὸν ἀδελφὸν εὐτυχεῖν.
, , ε nm 9 Ft st
ὡς δή σφε σώσαις ἡδοναῖς ἀγγελμάτων.
καὶ πατέρα γε ζῆν καὶ καλῶς πράσσειν ἐμόν.
Ἂς 3 5 ἧς Ue “ 3 3 / 3 4
σὺ δ᾽ εἰς τὸ τῆς θεοῦ. y he εἰκότως.
πᾶσάν γε μισοῦσ᾽ “Ἑλλάδ᾽, ἥ μ᾽ ἀπώλεσεν.
τί δῆτα SpCHEs ppace, τοῖν ξένοιν πέρι ;
τὸν νόμον eran τὸν προκείμενον σέβειν.
οὔκουν ἐν ἔργῳ χέρνιβες ξίφος τε adv;
€ val Des ny , ΄
ἁγνοῖς καθαρμοῖς πρῶτά νιν νίψαι θέλω.
an ε ᾿ ἍἋ ὶ / ,
πηγαῖσιν ὑδάτων ἢ θαλασσίᾳ δρόσῳ ;
θάλασσα κλύζει πάντα τἀνθρώπων κακά.
ὁσιώτερον γοῦν τῇ θεῷ πέσοιεν ἄν.
\ > } 9 Ὡ “ x na ”
Kal τἀμὰ γ᾽ οὕτω μᾶλλον ἂν καλῶς ἔχοι.
y+ Ν ΨΆΝΑ, ἊΝ 3 pm : /
οὔκουν πρὸς αὐτὸν ναὸν ἐκπίπτει ᾿κλύδων ;
\ .
ἐρημίας δεῖ: καὶ γὰρ ἄλλα δράσομεν.
ἄγ᾽ ἔνθα χρήζεις" οὐ φιλῶ τἄρρηθ᾽ ὁρᾶν.
ἁγνιστέον μοι καὶ τὸ τῆς θεοῦ βρέτας.
4 " 9 / ,
εἴπερ ye κηλις ἐβαλὲ νιν μητροκτόνος.
1170
1175
1180
1185
1190
Lig5
[200
1181. Monk καὶ μήν.
Id,
[Φ.
1Φ.
[Φ.
I®,
Id,
I®,
Id,
Id,
[Φ.
ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 45
οὐ γάρ ποτ᾽ ἄν νιν A hud βάθρων ἄπο.
. δίκαιος popes Kal προμηθία.
οἷσθά νυν & μοι γενέσθω ; ; ΘΟ. σὸν τὸ σημαίνειν
τόδε.
δεσμὰ τοῖς ξένοισι πρόσθες" ΘΟ. ποῖ δέ σ᾽ ἐκφύ-
γοιεν ἄν;
πιστὸν “EAAds οἷδεν οὐδέν. ΘΟ. ἴτ᾽ ἐπὶ δεσμὰ,
πρόσπολοι. | 1205
κἀκκομιζόντων δὲ δεῦρο τοὺς ξένους, ΘΟ. ἔσται
τάδε. .
κρᾶτα κρύψαντες πέπλοισιν. ΘΟ. ἡλίου πρόσθεν
φλογός. ἶ τ
σῶν τέ μοι σύμπεμπ᾽ ὀπαδῶν. ΘΟ. οἵδ᾽ ὁμαρτή-
σουσΐί σοι.
a ,
καὶ πόλει πέμψον τιν᾽ ὅστις σημανεῖ OO. ποίας
τύχας ;
ἐν δόμοις μίμνειν ἅπαντας. ΘΟ. μὴ συναντῶσιν
φόνῳ; ; "1210
μυσαρὰ γὰρ τὰ τοιάδ᾽ ἐστί. OO. στεῖχε καὶ σή-
μαινε «σύ. :
καὶ φίλων γε δεῖ μάλιστα ΘΟ. τοῦτ᾽ ἔλεξας εἰς
μέν
μηδέν᾽ εἰς ὄψιν π᾿ βίωι ΘΟ. εὖ γε κηδεύεις
πόλιν. | |
ἢ εἰκότως. ΘΟ. ὡς εἰκότως σε πᾶσα θαυμάζει πόλις.
σὺ δὲ μένων αὐτοῦ πρὸ ναῶν τῇ θεῷ ΘΟ. τί
χρῆμα Spe ; 1215
ἅγνισον πυρσῷ μέλαθρον. ΘΟ. καθαρὸν ὡς μόλῃς
πάλιν;
1207. κρᾶτα for κατα- Musgr. 1210. συναντῶσιν for -ῷεν Elms.
1212. γε δεῖ for οὐδεὶς Herm. (see note). 1214. I&, εἰκότως suppl.
Hermann. 1216, πύρσῳ for χρύσῳ Reiske.
ΕΥ̓ΡΙΠΙΔΟΥ͂
Id, ἡνίκ᾽ ἂν δ᾽ ἔξω περῶσιν οἱ ξένοι, ΘΟ. τί χρή με
δρᾶν ;
Id. πέπλον ὀμμάτων προθέσθαι. ΘΟ. μὴ slams
Ἵν :;
ID. ἣν δ᾽ ἄγαν boxe χρονίζειν, OO. τοῦδ᾽ ὅρος τίς
ἐστί μοι; :
ID, θαυμάσῃς μηδέν. ΘΟ. τὰ τῆς θεοῦ πρᾶσσ᾽ ἐπὶ
σχολῇ: καλῶς. 1220
ID, εἰ γὰρ ὡς θέλω κἀθαρμὸς ὅδε πέσοι. OO. cvved-
χομαι.
[Φ. τούσδ᾽ ἄρ᾽ ἐκβαίνοντας ἤδη δωμάτων ὁρῶ ξένους
καὶ θεᾶς κόσμον νεογνούς τ᾽ ἄρνας, ᾿ὡς “φόνῳ
φόνον ἣ
μυσαρὸν ἐκνίψω, σέλας TE agendas τά τ ἄλλ᾽
ὅσα , ‘
προὐθέμην «ἐγὼ ξένοισι καὶ θεᾷ obec 1225
ἐκποδὼν δ᾽ αὐδῶ πολίταις τοῦδ᾽ ἜΧΕΝ μιάσματος,
| εἴ τις ἢ ναῶν πυλωρὸς χείρας belie sone θεοῖς ἡ
ἢ γάμον στείχει συνάψων ἢ τόκοις βαρύνεται,
φεύγετ᾽, ἐξίστασθε, μή τῳ προσπέσῃ μύσος τόδε.
| ὦ Διὸς Λητοῦς 7 ἄνασσα παρθέν᾽, ἢν νίψω
; φόνον Ὑ 1230
τῶνδε καὶ θύσωμεν οὗ χρὴ, καθαρὸν οἰκήσεις
δόμον, ᾿ ᾿
εὐτυχεῖς δ᾽ ἡμεῖς ἐσόμεθα. τἄλλα δ᾽ οὐ λέγουσ᾽
ὅμως
τοῖς τὰ πλείον᾽ εἰδόσιν θεοῖς σοί τε σημαίνω, θεά.
ΧΟ. εὔπαις ὁ Λατοῦς γόνος, στρ.
τόν ποτε Δηλιάσιν καρποφόροις 1235
1220. σχολῆς for σχολῇ Schaefer. 1223. κόσμον for κόσμους
Kirch. ἄρνας for ἄρσενας Pierson. 1235. τὸν for ὃν Herm.
Δηλιάσιν for Δηλιὰς ἐν Seidl. “
ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 47
γυάλοισι Χρυσοκόμαν
ἐν κιθάρᾳ᾽ σοφὸν, ἃ τ᾽ ἐπὶ τόξων
επονοχίς γάνυται, φέρεν tye
ἀπὸ δειράδος: εἰναλίας, 1240
λοχεῖα κλεινὰ λιποῦσ’ ἀ-
στάκτων μάτερ᾽ εἰς ὑδάτων,
τὰν βακχεύουσαν Διονύσῳ
Παρνάσιον κορυφὰν,
ὅθι ποικιλόνωτος οἰνωπὸς δράκων
σκὶερῷ κατάχαλκος εὐφύλλῳ δάφνᾳ,
eS ᾿'πελώριον᾽
τέρας, ἄμφεπε μαντεῖον χθόνιον.
ἔτι μιν ἔτι βρέφος, ἔτι φίλας
ἐπὶ ματέρος ἀγκάλαισι θρώσκων 1250
ἔκανες, ὦ Φοῖβε, μαν-
τείων δ᾽ τὴν γον (αθέων,
τρίποδί T ἐν χρυσέῳ
θάσσεις, ἐν ἀψευδεῖ θρόνῳ
μαντείας τῳ 1256
θεσφάτων νέμων
ἀδύτων ὕπο, Κασταλίας ῥεέθρων
γείτων, μέσον γᾶς ἔχων μέλαθρον.
Θέμιν δ᾽ ἐπεὶ Tas ἰὼν Ἂς ἀντ.
παῖδ᾽ ἀπενάσσατ᾽ ᾿Απόλλων ζαθέων 260)
χρηστηρίων, νύχια
χθὼν ἐτεκνώσατο φάσματ᾽ ὀνείρων,
ol πολέσιν μερόπων τά τε TPOTA
1237. Φοῖβον after χρυσοκόμαν om. Seidl. 1238. a for ἃ Weil.
1239. φέρεν iv for φέρει νιν Seidl. 1242. μάτερ᾽ eis for μάτηρ
Weil. 1248. ἄμφεπε for ἀμφέπει Seidl. 1255. ἀναφαίνων after
βροτοῖς om. Seidl. 1256. νέμων for ἐμῶν Muser. 1257. ὑπὸ
for ὑπὲρ Seidl. 1259. ἐπεὶ for ἐπὶ Scaliger. 1260. ᾿Απόλλων for
ἀπὸ Seidl. (see note).
48 ΕΥ̓ΡΙΠΙΔΟΥ͂
> al
τά τ᾽ ἔπειθ᾽ ὅσ᾽ ἔμελλε τυχεῖν 1265
[4 Ν Ν
ὕπνου κατὰ δνοφερὰς χαμ-
etvas φράζον' Γαῖα δὲ τὰν
δ 3 , Ν
μαντείων ἀφείλετο τιμὰν
n , iA
Φοῖβον φθόνῳ θυγατρός
ταχύπους δ᾽ ἐς ᾿᾽οΟλυμπον ὁρμαθεὶς ἄναξ 1270
χέρα παιδνὸν ἕλιξεν ἐκ Zivos θρόνων
Πυθίων δόμων
χθονίαν ἀφελεῖν μῆνιν νύχιον.
γέλασε δ᾽, ὅτι τέκος ἄφαρ ἔβα
πολύχρυσα θέλων λατρεύματα σχεῖν" 125
24 ἃ. , ς
ἐπὶ ὃ ἐσεισεν κόμαν,
παύσειν νυχίους ἐνοπὰς,
ἀπὸ δὲ λαθοσύναν
νυκτωπὸν ἐξεῖλεν βροτῶν,
\ aN ly:
καὶ τιμὰς πάλιν 1280
θῆκε Λοξίᾳ,
πολυάνορι δ᾽ ἐν ξενόεντι θρόνῳ
θάρση βροτοῖς θεσφάτων ἀοιδαῖς.
ATTEAOQOS.
ὦ ναοφύλακες βώμιοί τ᾽ ἐπιστάται,
Θόας ἄναξ γῆς τῆσδε ποῦ κυρεῖ βεβώς; 1285
a9 3 , phe Bee
καλεῖτ᾽ ἀναπτύξαντες εὐγόμφους πύλας
ἔξω μελάθρων τῶνδε κοίρανον χθονός.
ΧΟ. τί δ᾽ ἔστιν, εἰ χρὴ μὴ κελευσθεῖσαν λέγειν ;
AIT. βεβᾶσι φροῦδοι δίπτυχοι νεανίαι
1265. ὅσ᾽ for ὅσα τ᾽ Herm. 1267. χαμεύνας for γᾶς εὐνὰς
Linder. 1268. μαντείων ἴοτ -ον Seidl. 1271. Ζῆνος for Διὸς Herm.
1273. θεᾶς before μῆνιν om. Seidl. νύχιον for νυχίους ἐνοπὰς Herm.
(see note). 1276. ἐπὶ for ἐπεὶ Musgr. 1277. παύσειν for παῦσεν
Kochly (Badh. παῦσαι). ἐνοπὰς for ὀνείρους Seidl. (1273 n.).
1278. μαντοσύναν Markl., etc. 1288. εἴ με χρὴ Herm. (see note).
ΧΟ.
AIT.
ISITENEIA H EN TAYPOIS. 49
᾿Αγαμεμνονείας παιδὸς ἐκ βουλευμάτων 1290
φεύγοντες ἐκ γῆς τῆσδε καὶ σεμνὸν βρέτας
λαβόντες ἐν κόλποισιν “Ἑλλάδος νεώς.
ἄπιστον εἶπας μῦθον" ὃν δ᾽ ἰδεῖν θέλεις
¥ ἌΣ a Ὁ ray 7
ἄνακτα χώρας, φροῦδος ἐκ ναοῦ συθείς.
a a Ν » Ἐν 940. Λ Ν ὍΣ:
mot; δεῖ γὰρ αὐτὸν εἰδέναι τὰ δρώμενα. 1205
΄ % »
XO. οὐκ ἴσμεν: ἀλλὰ στεῖχε καὶ δίωκέ νιν
“ , Hwy 1.2 Cachan?
ὅπου κυρήσας Tovcd ἀπαγγελεῖς λόγους.
π oie 5 Of 5. ε a I A
ATT. opar’, ἄπιστον ws γυναικεῖον γένος
μέτεστι χὐμῖν τῶν πεπραγμένων μέρος.
ΧΟ. μαΐίνει ; τί δ᾽ ἡμῖν τῶν ξένων δρασμοῦ μέτα ; 1300
οὐκ εἶ κρατούντων πρὸς πύλας ὅσον τάχος ;
te ,ὕ eet Ge x € \ ,
AIT. οὐ πρίν y ad εἴπῃ τοὔπος ἑρμηνεὺς τόδε,
ἌΝ ὦν » > 4. ay 9 Ν ,
eit ἐνδον εἴτ᾽ οὐκ ἔνδον ἀρχηγὸς χθονός.
ὠὴ χαλᾶτε κλῇθρα, τοῖς ἔνδον λέγω,
καὶ δεσπότη σημήναθ᾽ οὕνεκ᾽ ἐν πύλαις 130
ΟἼΕΙ : 395
πάρειμι, καινῶν φόρτον ἀγγέλλων κακῶν..
ΘΟ. τίς ἀμφὶ δῶμα θεᾶς τόδ᾽ ἵστησιν βοὴν,
πύλας ἀράξας καὶ ψόφον πέμψας ἔσω ;
AIT. ἔφασκον αἵδε (καί w ἀπήλαυνον δόμων)
ε δι εὶς ea Ne NSS > ἑῆαι ea) REY
ὡς ἐκτὸς εἴης᾽ ov δὲ κατ΄ οἶκον ἦσθ᾽ apa, 1310
ΘΟ. τί προσδοκῶσαι κέρδος ἢ ᾿θηρώμεναι ;
AIT. αὖθις τὰ τῶνδε σημανῷ" τὰ δ᾽ ἐν ποσὶ
Oe ae ise a a 9 /
TApovT ἄκουσον" ἢ νεᾶνις ἣ ᾽νθάδε
βωμοῖς παρίστατ᾽, ᾿Ιφιγένει᾽, ἔξω χθονὸς
σὺν τοῖς ξένοισιν οἴχεται, σεμνὸν θεᾶς 1315
ἄγαλμ᾽ ἔχουσα' δόλια δ᾽ ἣν καθάρματα.
“ ἔ / ee - δ
ΘΟ. πῶς φῇς; τί πνεῦμα συμφορᾶς κεκτημένη ;
? i ἌΝ ΟΝ ”
ATT. σώζουσ᾽ ’Opéctnv’ τοῦτο γὰρ σὺ θαυμάσει.
1299. χὐμῖν for θ᾽ ὑμῖν Markl. 1302. εἴπῃ for εἴποι Porson.
1308. Cod. Pal. φόβον. 1309. ἔφασκον (Monk ἔφησαν) for ψευδῶς
ἔλεγον England (see note). 1310. εἴης for ἧς Scaliger.
E
50
ΘΟ.
ΑΓῚ.
ΘΟ.
ADE,
ΘΟ.
ATT.
EYPITIIAOY
τὸν ποῖον ; ap ὃν Τυνδαρὶς τίκτει κόρη 3
ὃν τοῖσδε βωμοῖς θεὰ καθωσιώσατο. 1320
ὦ θαῦμα, πῶς σε μεῖζον ὀνὸμάσας τύχω ;
μὴ ᾽νταῦθα τρέψῃς σὴν φρέν᾽, ἀλλ᾽ ἄκουέ μου’
σαφῶς δ᾽ ἀθρήσας καὶ κλύων ἐκφρόντισον
διωγμὸν ὅστις τοὺς ξένους θηράσεται.
ΡΣ, 2 an, 5 ime nee ek: ἘΠῚ ;
λέγ᾽" εὖ yap εἶπας" οὐ γὰρ ἀγχίπλουν πόρον 1325
’ὔ ev a) > 2 ’
φεύγουσιν, ὥστε διαφυγεῖν τοὐμὸν δόρυ.
Sees κ᾿ Ses ὕ ΡΤ," ;
ἐπεὶ πρὸς ἀκτὰς ἤλθομεν θαλασσίους,
e a 3 fa ’ὔ ΜΝ € /
ov ναῦς ᾿Ορέστου κρύφιος ἦν ὡρμισμένη,
ἡμᾶς μὲν, οὺς σὺ δεσμὰ συμπέμπεις ξένων
3) ἌΡ οὐδ “ ’ 5
ἔχοντας, ἐξένευσ᾽ ἀποστῆναι πρόσω 1330
5) / i La ε Sines . ,
Αγαμέμνονος παῖς, ὡς ἀπόρρητὸν φλόγα
αὐτὴ δ᾽ ὄπισθε δέσμ᾽ ἔχουσα τοῖν ξένοιν
ἔστειχε χερσί. καὶ τάδ᾽ ἦν ὕποπτα μὲν,“
ἤρεσκε μέντοι σοῖσι προσπόλοις, ἄναξ. 1335
χρόνῳ δ᾽, tv ἡμῖν δρᾶν τι δὴ δοκοῖ πλέον,
τὶ , \ ae t
ἀνωλόλυξε καὶ κατῇδε βάρβαρα
/ ’ἤ 3 ... , / ,
μέλη μαγεύουσ᾽, ὡς φόνον νίζουσα δή.
3 \ N ties Nie Ga ‘ ,
ἐπεὶ δὲ δαρὸν ἦμεν ἥμενοι χρόνον,
ἐσῆλθεν ἡμᾶς μὴ λυθέντες οἱ ξένοι 1340
κτάνοιεν αὐτὴν δραπέται τ᾽ οἰχοίατο.
φόβῳ δ᾽ ἃ μὴ χρῆν εἰσορᾶν καθήμεθα
ae , ἃ, - > Ca 4
σιγῇ" τέλος δὲ πᾶσιν ἣν αὐτὸς λόγος,
στείχειν iv ἦσαν, καίπερ οὐκ ἐωμένοις.
κἀνταῦθ᾽ ὁρῶμεν Ἑλλάδος νεὼς σκάφος 1345
ταρσῷ κατήρει πίτυλον ἐπτερωμένον,
1320. Ald. θεᾷ. 1324. διωγμὸν for διωγμὸς Herm. 1327.
θαλασσίους for -as Monk. 1333, 4. Nauck ὄπισθε---χερσί. 1336.
Soxot for δοκῇ Matthiae. 1338. μαγεύουσ᾽ for ματεύουσ᾽ Reiske.
1246, Markl. κατῆρες.
ΙΦΙΓΈΝΕΙΑ Η EN TAYPOIS. 51
’ὔ 7 3 κῶν an /
ναύτας τε πεντήκοντ ἐπὶ σκαλμῶν πλάτας
ἔχοντας, ἐκ δεσμῶν δὲ τοὺς νεανίας
> , Y Rb μὰ; ς a Va
ἐλευθέρους πρύμνηθεν ἑστῶτας νεώς.
lal eX an ‘ S ON ᾽ 3 7
κοντοῖς δὲ πρῷρὰν εἶχον, οἱ ὃ ἐπωτίδων 1350
ἄγκυραν ἐξανῆπτον, ot δὲ κλίμακας
7 } Ss STAN ie
ἡ σπεύδοντες ἦγον διὰ χέρῶν πρυμνήσια,
, eX , a t ΔΩ
πόντῳ ὑ δὲ δόντες τοῖν ξένοιν καθίεσαν.
ἡμεῖς δ᾽ ἀφειδήσαντες, ὡς ἐσείδομεν
δόλια τεχνήματ᾽, εἰχόμεσθα τῆς ξένης 1355
:
πρυμνησίων τε, καὶ dv εὐθυντηρίας
οἴακας ἐξηροῦμεν εὐπρύμνου νεώς.
λόγοι δ᾽ ἐχώρουν “Τίνι λόγῳ πορθμεύετε
ἜΝ ae = , 4 ’
κλέπτοντες ἐκ γῆς ξόανα καὶ θυηπόλους ;
, Pe hark \ (tes te ae rae , ’
τίνος τίς ὧν σὺ τήνδ᾽ ἀπεμπολᾷς χθονός ;’ 1360
ea ee , ny) ὦ ε- ἢ
06 εἶπ Ορέστης τῆσδ᾽ ὅμαιμος, ὡς μάθῃς,
3 fs al ς i > St NSS /
Ayapepivovos παῖς, Thvd ἐμὴν κομίζομαι
λαβὼν ἀδελφὴν, ἣν ἀπώλεσ᾽ ἐκ δόμων.
ἀλλ᾽ οὐδὲν ἧσσον εἰχόμεσθα τῆς ξένης
καὶ πρὸς σ᾽ ἕπεσθαι διεβιαζόμεσθά νιν, 1365
ὅθεν τὰ δεινὰ πλήγματ᾽ ἦν yeverddwv.
| κεῖνοί Te yap σίδηρον οὐκ εἶχον χεροῖν
| ἡμεῖς τε πυγμαὶ δ᾽ ἦσαν ἐγκροτούμεναι,
ΝΣ δυο 5... aie a val ΨΕΣ εἴ
καὶ KON’ ἀπ᾽ ἀμφοῖν τοῖν νεανίαιν ἅμα
els πλευρὰ καὶ πρὸς ἧπαρ ἠκοντίζετο, 1370
ὥστε ξυνάπτειν καὶ συναποκαμεῖν μέλη.
δεινοῖς δὲ σημάντροισιν ἐσφραγισμένοι
ἐφεύγομεν πρὸς κρημνὸν, ot μὲν ἐν κάρᾳ
> » Ue Ans Fi RSE » “
Kadai ἔχοντες Tpavpal’, ot δ᾽ ἐν ὄμμασιν
ὄχθοις δ᾽ ἐπισταθέντες εὐλαβεστέρως 1375
1353. Kirch. διδόντες (see note), τοῖν ἐένοιν for τὴν ξένην Seidler.
1359. ξόανα καὶ θυηπόλους for ξόανον καὶ θυηπόλον Musgr. 1368, δ᾽
for 7’ Ald. 1371. Musgr. συναπειπεῖν (see note).
E 2
52 | ΕΥ̓ΡΙΠΙΔΟΥ͂
ἐμαρνάμεσθα καὶ πέτρους ἐβάλλομεν.
»)} 2 > «ς “-“ ’ὔ’ ᾿ξ ΜΝ
ἀλλ᾽ εἶργον ἡμᾶς τοξόται πρύμνης ἔπι
σταθέντες ἰοῖς, ὥστ᾽ ἀναστεῖλαι πρόσω.
κἀν τῷδε, δεινὸς γὰρ κλύδων ὥὦκειλε ναῦν
πρὸς γῆν, φόβος δ᾽ ἦν * παρθένῳ τέγξαι πόδα, 1380
λαβὼν ᾿Ορέστης ὦμον εἰς ἀριστερὸν,
βὰς εἰς θάλασσαν κἀπὶ ᾿'κλίμακας θορὼν,
ἔθηκ᾽ ἀδελφὴν ἐντὸς εὐσέλμου νεὼς,
τό T οὐρανοῦ πέσημα, τῆς Διὸς κόρης
ἄγαλμα. ναὸς δ᾽ ἐκ μέσης ἐφθέγξατο 1385
βοή τις “ἾὮΩ γῆς Ἑλλάδος ναῦται νεὼς,
| λάβεσθε κώπης ῥόθιά τ᾽ ἐκλευκαίνετε"
ἔχομεν γὰρ ὧνπερ οὕνεκ᾽ ἄξενον πόρον
Συμπληγάδων ἔσωθεν εἰσεπλεύσαμεν.᾽
ἃ Ἂς \ ς Ν 3 t Bos
οἱ δὲ στεναγμὸν ἡδὺν ἐκβρυχώμενοι 1390
+ e - a’ 3 ef Ν 3 \ >
ἔπαισαν ἅλμην" vais δ᾽, ἕως μὲν ἐντὸς ἦν
λιμένος, ἐχώρει: στόμια διαπερῶσα δὲ
! ΄ i , A
λάβρῳ κλύδωνι συμπεσοῦσ ἡπείγετο
δεινὸς γὰρ ἐλθὼν ἄνεμος ἐξαίφνης σκάφος
ὥθει παλιμπρυμνηδόν" ol δ᾽ ἐκαρτέρουν 1395
Wy , ἘΣ £072 = " ἈΝ n t
πρὸς ‘kévtpa λακτίζοντες" εἰς δὲ γῆν πάλιν
κλύδων παλίρρους ἦγε ναῦν. σταθεῖσα δὲ
᾿Αγαμέμνονος παῖς ηὔξατ᾽" “ὮΩ Λητοῦς κόρη,
ES, N ΄ ὧδ Θὲ νὰ ΚΕ ὁ Ὁ ~ ἢ
σῶσόν με τὴν σὴν ἱερίαν πρὸς Ελλάδα
ἐκ βαρβάρου γῆς καὶ κλοπαῖς σύγγνωθ᾽ ἐμαῖς. 1400
ἴα \ \ Ν Ν Id i ae
φιλεῖς δὲ Kal σὺ σὸν κασίγνητον, θεά
1380. παρθένῳ after ἣν suppl. Badh. (Cod. Fl. ὥστε μή).
1382. κλίμακας for -ος Wecklein. - 1383. εὐσέλμου for εὐσήμου
Pierson. 1384. τ᾽ for δ᾽ Markl. 1386. Nauck. “Ἑλλάδος νεανίαι.
1387. κὠπης for κώπαις Reiske. τ᾽ ἐκλευκαίνετε for Te λευκ. Scal.
1388. ἄξενον for εὔξεινον Monk. 1394. onxados for νεὼς Weckl.
1395. παλιμπρυμνηδὸν for πάλιν πρυμνήσι᾽ Herm. 1396. δὲ γῆν
for γῆν δὲ Canter,
ΘΟ.
ΙΦΙΓΕΝΕΙΑ H ΕΝ TAYPOIS. 53
Ὁ \ 5 Ν \ c ot / 3
φιλεῖν δὲ κἀμὲ τοὺς ὁμαίμονας δόκει.
ναῦται δ᾽ ἐπηυφήμησαν εὐχαῖσιν κόρης
παιᾶνα, γυμνὰς ἐξ ἐπωμίδων χέρας
΄ ΜῊ, > /
κώπῃ προσαρμόσαντες ἐκ κελεύσματος. 1405
cr la wy /
μᾶλλον δὲ μᾶλλον πρὸς πέτρας ἤει σκάφος"
δ / 2 / : ε / \
χὼ μέν τις εἰς θάλασσὰν ὡρμήθη ποσὶν,
ἄλλος δὲ πλεκτὰς ἐξανῆπτεν ἀγκύλας.
can Ν Ny yNo ας x Ny hOp a Slee fF
κἀγὼ μὲν εὐθὺς πρὸς σὲ δεῦρ᾽ ἀπεστάλην,
σοὶ τὰς ἐκεῖθεν σημανῶν, ἄναξ, τύχας. 1410
ἀλλ᾽ ἕρπε, δεσμὰ καὶ Apoxous λαβὼν χεροῖν"
εἰ Μη γὰρ οἵδμα νήνεμον eae
οὐκ ἔστιν ἐλπὶς τοῖς ξένοις σωτηρίας.
΄ B49 / . ” 2 3.5 a
πόντου δ᾽ ἀνἀάκτωρ Ϊλιόν τ᾽ ἐπισκοπεῖ
σεμνὸς Ποσειδῶν, Πελοπίδαις δ᾽ ἐναντίος" [4158
καὶ νῦν παρέξει τὸν ᾿Αγαμέμνονος γόνον
σοὶ καὶ πολίταις, ὡς ἔοικεν, ἐν χεροῖν
λαβεῖν ἀδελφήν θ᾽, ἣ φόνον τὸν Αὐλίδι.
ἀμνημόνευτον θεᾷ προδοῦσ᾽ ἁλίσκεται. “
> o 3, / , LF
ὦ τλῆμον ᾿Ιφιγένεια, ovyyovov μέτα 1420
θανεῖ πάλιν μολοῦσα δεσποτῶν χέρας.
ὦ πάντες ἀστοὶ τῆσδε βαρβάρου χθονὸς,
> > ἐς 2 , εἰν
οὐκ εἶα πώλοις ἐμβαλόντες ἡνίας
παράκτιρι δραμεῖσθε ‘se eeu νεὼς
Ἑλληνίδος δέξεσθε, σὺν δὲ τῇ θεῷ 1425
σπεύδοντες ἄνδρας δυσσεβεῖς θηράσετε,
ot δ' ὠκυπομποὺς ἕλξετ᾽ εἰς πόντον πλάτας ;
ε 5 eee " LD CEO BED
ὡς ἐκ θυλάσσης EK TE γῆς ἱππεύμασι
λαβόντες αὐτοὺς ἢ κατὰ στύφλου πέτρας
᾿ a π 9 i
ῥίψωμεν, ἢ σκόλοψι πήξωμεν δέμας. 1430
1404. ἐξ ἐπωμίδων χέρας ἴοτ ἐκ [χερῶν] ἐπωμίδας Musgr.
1407.
1418.
Rauchenstein χήμῶν Tis. 1408. ἀγκύλας for ἀγκύρας Musgr.
ἀδελφήν θ᾽ for τ᾿ ἀδελφὴν Musgr. 1419, 20. Badh. τοῦ ᾽ν
Αὐλίδι----Θεὰν (see note).
5A ΕΥ̓ΡΙΠΙΔΟΥ͂
ὑμᾶς δὲ τὰς τῶνδ᾽ ἴστορας βουλευμάτων
γυναῖκας αὖθις, ἡνίκ᾽ ἂν σχολὴν λάβω,
ποινασόμεσθα' νῦν δὲ τὴν προκειμένην
| σπουδὴν ἔχοντες οὐ μενοῦμεν ἥσυχοι.
ΑΘΗΝΑ.
- Ξ Den At ταῖν εν
ποῖ ποῖ διωγμὸν τόνδε πορθμεύεις, ἄναξ ᾿Ὑ435
Θόας ; ἄκουσον τῆσδ᾽ ᾿Αθηναίας λόγους.
παῦσαι διώκων ῥεῦμά τ’ ἐξορμῶν στρατοῦ"
πεπρωμένος γὰρ θεσφάτοισι Λοξίου
δεῦρ᾽ ἦλθ’ Ὀρέστης, τόν τ᾽ ᾿Ερινύων χόλον
φεύγων ἀδελφῆς τ᾽ "Apyos εἰσπέμψων δέμας 1440
ἄγαλμά θ᾽ ἱερὸν εἰς ἐμὴν ἄξων χθόνα
[τῶν νῦν παρόντων πημάτων ἀναψυχάς.]
x S We VND) en na 4 A 2 2 a
πρὸς μὲν σ᾽ ὅδ᾽ ἡμῖν μῦθος" ὃν. ὃ ἀποκτενεῖν
δοκεῖς ᾿Ορέστην ποντίῳ λαβὼν σάλῳ,
ἣν ne t 51 ῪΝ δα τς ; :
᾿ἤδη Ποσειδῶν χάριν ἐμὴν ἀκύμονα 1445
πόντου τίθησι νῶτα πορθμεύων πλάτῃ. ᾿
μαθὼν δ᾽, Ὀρέστα, τὰς ἐμὰς ἐπιστολὰς,
» Ν ION 4 3 Ν : .“
κλύεις γὰρ αὐδὴν καίπερ οὐ παρὼν θεᾶς,
, \ ᾿ , wey. ; ,
χώρει λαβὼν ἄγαλμα ovyyovoy τε σὴν.
ὅταν δ᾽ ᾿Αθήνας τὰς θεοδμήτους μόλῃς, 1450
a , 4 “ , <a 3 /
χῶρός τις ἔστιν ArOidos πρὸς ἐσχάτοις
ὅροισι, γείτων δειράδος Καρυστίας,
ἱερὸς, ᾿Αλάς νιν οὑμὸς ὀνομάζει λεώς"
ἐνταῦθα τεύξας ναὸν ἵδρυσαι βρέτας,
ἐπώνυμον γῆς Ταυρικῆς πόνων τε σῶν, 1455
ods ἐξεμόχθεις. περιπολῶν καθ᾽ ᾿Ελλάδα
οἴστροις ᾿Ερινύων. Αρτεμιν δέ νιν βροτοὶ
Χ ΓΝ ε , si Ae
TO λοιπὸν ὑμνήσουσι 'Γαυροπόλον θεάν.
1438. πεπρωμένος for -οις Herm. 1446. Tyrrhwitt πορθμεύειν.
1454. Tevgas for τάξας Pierson. 1455. γῆ" for τῆς Herm.
ΘΟ.
ἸΦΙΓΕΝΕΙΑ Η ΕΝ ΤΑΥΡΟΙΣ. 55
νόμον τε θὲς τόνδ᾽" ὅταν éoprd(y λεὼς,
τῆς σῆς σφαγῆς ἄποιν᾽ ἐπισχέτω ξίφος 1460
δέρῃ πρὸς ἀνδρὸς αἷμά τ’ ἐξανιέτω,
ὁσίας ἕκατι θεά θ᾽ ὅπως τιμὰς ἔχῃ.
σὲ δ᾽ ἀμφὶ σεμνὰς, ᾿Ιφιγένεια, κλίμακας
Βραυρωνίας δεῖ τῇδε κλῃδουχεῖν θεᾷ.
οὗ καὶ τεθάψει κατθανοῦσα, καὶ πέπλων 1465
ἄγαλμά σοι θήσουσιν εὐπήνους ὑφὰς,
ἃς ἂν γυναῖκες ἐν τόκοις Ψυχορραγεῖς
λείπωσ᾽. ἐν οἴκοις. τάσδε δ᾽ ἐκπέμπειν χθονὸς
Ἑλληνίδας γυναῖκας ἐξεφίεμαι
- Χ * ane x +
cas δικαίας οὕνεκ᾽, ἐξέσωσα δὲ 1470
καὶ πριν σ᾽ ᾿Αρείοις ἐν ὙΠ γον ψήφους ἴσας
κρίνασ᾽, Desa Kal νόμισμ᾽ ἔσται τόδε,
νικᾶν ἰσήρεις ὅστις ἂν ψήφου 'λάβῃ.
ἀλλ᾽ ἐκκομίζου σὴν Καδινο τη χθονὸς,
᾿Αγαμέμνονος παῖ, καὶ σὺ μὴ θυμοῦ, Θόας. 1475
ἄνασσ᾽ ᾿Αθάνα, τοῖσι τῶν θεῶν λόγοις
ὅστις κλύων “πιστοὶ οὐκ ὀρθῶς φρονεῖ.
ἐγὼ δ᾽ ᾿Ορέστῃ 7’, εἰ Bee βρέτας θεᾶς
βέβηκ᾽", ἀδελφῇ τ᾽ οὐχὶ θυμοῦμαι" τί γὰρ
πρὸς τοὺς σθένοντας θεοὺς ἁμιλλᾶσθαι καλόν ; 1480
ἴτωσαν εἰς σὴν σὺν θεᾶς ἀγάλματι
γαῖαν, καθιδρύσαιντό 7 εὐτυχῶς βρέτας.
πέμψω δὲ καὶ τάσδ᾽ Ἑλλάδ᾽ εἰς εὐδαίμονα
1459. θὲς for θέσθε Porson. τ461. ἐξανιέτω for ἐξανυέτω Musgr.
1462.
θεά θ᾽ for θεᾶς Markl. 1464. τῇδε θεᾷ for τῆσδε θεᾶς Markl.
1470, I. ἐξέσωσα δὲ καὶ πρίν σ᾽ for ἐκσώσασα δὲ καὶ πρίν γ᾽
Schol. on Ar. Ranae 685. 1472, ἔσται τόδε for eis ταὐτό γε
Markl. (Kochly νόμιμον ἔστω). 1474. κασιγνήτην for -ον Elms.
1481.
Elmsl. εἰς σὴν ἰόντων,
56
ΑΘ.
ΧΟ.
ΕΥ̓ΡΙΠΙΔΟΥ͂ ΙΦΙΓΈΝΕΙΑ H EN ΤΑΥΡΟΙΣ.
a Ὁ“ Ν 7 at να al A
γυναῖκας, ὥσπερ σὸν κέλευσμ᾽ ἐφίεται.
᾿ Ἂν ι
παύσω δὲ λόγχην ἣν ἐπαίρομαι ξένδις" 1485
A 93 κ᾿ oy) ile @ei ds a ,
νεῶν T ἐρετμὰ, σοὶ TAD ὡς δοκεῖ, θεά.
αἰνῶ: τὸ γὰρ χρεὼν σοῦ τε καὶ θεῶν κρατεῖ.
ἴτ᾽ ὦ πνοαὶ, ναυσθλοῦσθε τὸν ᾿Αγαμέμνονος
“ , :
παῖδ᾽ εἰς ᾿Αθήνας" συμπορεύσομαι δ᾽ ἐγὼ,
σώζουσ᾽ ἀδελφῆς τῆς ἐμῆς σεμνὸν βρέτας. 1490
ἌΣ ΟΣ Εν, > V [ως f
ir em εὐτυχίᾳ τῆς σωζομένης
μοίρας εὐδαίμονες ὄντες δ
ἀλλ᾽ ὦ σεμνὴ παρά T ἀθανάτοις
καὶ παρὰ θνητοῖς, Παλλὰς ᾿Αθάνα,
δράσομεν οὕτως ὡς σὺ κελεύεις. 1495
le \ Ν ιν
μάλα γὰρ τερπνὴν κἀνέλπιστον
φήμην ἀκοαῖσι δέδεγμαι.
> 7 as fi \ She
ὦ μέγα σεμνὴ Νίκη, Tov ἐμὸν
βίοτον Karéxo.s
καὶ μὴ λήγοις στεφανοῦσα. 1500
1487. Dindorf χρῆν for χρεών. 1492. εὐδαίμονες for -os Ald.
1496. τερπνὴν for τερπνὸν L. Dindorf.
Nee bE: 5,
IN the first part of this Prologue (as far as 1. 66) Iphigenia relates
her past history and the circumstances which brought her into her
present position. The second part (Il. 67-122) is occupied with the
dialogue between Pylades and Orestes; the whole forming the ‘Pro-
logue’ proper, which Aristotle, Poet. 12. 25, has defined as ‘all that
part of a tragedy preceding the first entrance of the Chorus.’
Scene. The temple of Artemis, standing on a height, with pillars in
front and steps leading up to the entrance. In the foreground an
altar, stained with the blood of victims. On the right, buildings adjoining
the temple, occupied by the priestess and her attendants, with road
leading to the town and palace of Thoas; on the left another road
leading to the sea-coast. 7Z%me, early morning.
Enter IpHIGENIA from the precincts of the temple, attired as a priestess.
11. 1-66, IPHIGENIA. ‘Of Tantalus’ race am I, daughter of Aga-
memnon, Atreus son. Iphigenia is my name; whom, when the Grecian
host were held wind-bound at Aulis on their way to Troy, my father
sought to slay in sacrifice to the goddess of light —so Calchas interpreted
his vow. But at the fatal moment Artemis herself rescued me from
death, and conveying me to this Taurian land (where fleet-foot Thoas
reigns) she made me the priestess of her temple. And here, obedient
to her will and the custom of the land, I sacrifice each Greek whom
chance brings to these shores. Last night I had a dream of direful
import. Orestes, my brother, the pillar of our house, is surely dead.
I will offer libations to his shade. But where are my attendants?
7 will go and seek them within,
ll. 1-5. Aristophanes, in the Acharnians, 1. 47, etc., parodies this and
similar passages in the Prologues of Euripides, in which the speaker
traces his or her descent from a remote ancestry. Here however the
genealogy has a special significance, inasmuch as Tantalus, the progenitor
of the race, was the original cause of the family disasters, culminating
in the person of Orestes, by whom the ancestral curse was finally
removed.
1. 2. κόρην, Hippodamia, cp. 1. 825, where another form of the legend
is given. It is better to take ἵπποις with μολὼν than as the instru-
58 | IPHIGENIA IN TAURIS.
mental dative after γαμεῖ, The horses were a present from Poseidon.
Cp. Pindar Olymp. 1. 86.
1. 5. τῆς Τυνδαρείας θυγατρὸς, Clytaemnestra. Cp. Ovest. 20, etc.
1.6. ἀμφὶ δίναις. For the local dative with dud? in tragedy cp. Phoen.
1516 ἀμφὶ κλάδοις, Hel. 1008 ἀμφὶ τύμβῳ, Soph. Azas 559 ἀμφί σοι.
The accusative is more usual. Of the ebb and flow in the Euripus
strait Livy, 28. 6, says—‘Fretum ipsum Euripi non septiens die,
sicut fama fert, temporibus statis reciprocat; sed temere in modum
venti nunc huc nunc illuc verso mari, velut monte praecipiti devolutus
torrens rapitur. Ita nec nocte nec die quies navibus datur.’ The
theory Euripides here advances of these eddies being caused by the
wind may have been derived from his master Anaxagoras; just as
in the Helena, \. 3, he adopts the same philosopher’s account of the
cause of the Nile inundations ; (see note there), Perhaps Paley is right
in ascribing the phenomena of the Euripus to some ‘obscure tidal
influences, not fully known.’
1. 8. ὡς δοκεῖ, ‘as is the current opinion.’ Others take it personally,
sc. πατὴρ, either as the ‘graphic’ present,=‘as he thought,’ or ‘as
he (still) thinks.’ -But Iphigenia did not even know of her father’s
existence at this time (1. 548, etc.).
1. 9. κλειναῖς, not otherwise specially ‘famous,’ save as the place of
assembly for the Grecian host. The town of Aulis stood upon a small
promontory, with bay on each side, looking north and south respectively.
1. 10. χιλίων is any large number; cp. Azdrom. 106 χιλιόναυς “Ελλάδος
ands” Apns, also 1. 141 of this play, and Virgil’s ‘mille carinae’ “4672. 2. 198.
1, 12, καλλίνικον στεφανὸν, etc. -- τὸν καλὸν στεφανὸν νίκης Ἰλίου, the
latter genitive being objective, =‘ the fair crown of victory over Troy.’
1. 13. “Axatovs, the subject of λαβεῖν. Besides gaining his own
object, Agamemnon wished his Achaeans to win renown.
1. 14. μετελθεῖν, ‘to pursue,’ i.e, ‘avenge,’ the violation of Helen’s
nuptials by Paris.
L 15. δεινῇ ἀπλοίᾳ, dat. of circumstance, ‘amid dire stress of weather,
when he could get no (favouring) breeze.’ If the MS. reading ἀπλοίας
be retained, it is best taken as the causal genitive after ἔμπυρα, ‘ divi-
nations on account of adverse gales.’ Schaefer‘ makes it a gen. of
time, like Homer’s νηνεμίης etc., but this is rather awkward when an
epithet (δεινῆς) is added. Cp. Zph. Aul. 88 ἥμεσθ' ἀπλοίᾳ χρώμενοι,
Aesch. Avam. 181 ἀπλοίᾳ κεναγγεῖ, in reference to the same incident ;
also Ovid AZet. 12. 8—
‘Nec dilata foret vindicta, nisi aequora saevi
Invia fecissent venti Boeotaque tellus
Aulide piscosa puppes tenuisset ituras.’
[For other proposed readings of this line see Critical Appendix.]
NOTES, LINES 5-20. 59
1. τό. ἔμπυρα, ‘divination by fire’ from burnt-offerings (¢gnispicia) ;
called πευστήρια, i.e. sacrifice for discovery, in A/ect. 835. A clear,
steady, upright flame was taken as a good omen. Cp. Soph. Axztig.
1005, etc. In Aesch. Prom. V. 504 Prometheus describes the various
kinds of divination, and amongst them φλογωπὰ σήματα.
1. 17. ἀνάσσων στρατηγίας =tenens exercitus imperium, Cp. Hom.
Zl. 20, 180 ἀνάξειν... Tiuns τῆς Πριάμου.
1. 18. οὐ pH. For what appears to be on the whole the most satis-
factory account of this construction see note on Helena 292.
ἀφορμίσῃ (middle)=‘get your ships unmoored.’ No alteration is
necessary ; but the verb ἀφορμίζειν does not occur elsewhere.
1, 21. εὔξω. The original story in the Cypfria, repeated by Sophocles,
Elect. 566, etc., was that Agamemnon had incurred the wrath of
Artemis by slaying a sacred deer; nothing is said about any vow on
his part. Cicero, De Off. 3. 25, follows Euripides’ account—‘ Aga-
memnon, quum devovisset Dianae quod in suo regno pulcherrimum
natum esset illo anno, immolavit Iphigeniam, qua nihil erat eo quidem
anno natum pulchrius.’
φωσφόρῳ θεᾷ. Cp. Callim. Hymn. ad Dianam 204 dvaco’ εὐῶπι
φαεσφόρε. Artemis, as the goddess of light, had common attributes
with Diana, Lucina, etc.; hence she was afterwards identified with
the moon-goddess Selene. In a house at Pompeii is a fresco repre-
senting the sacrifice of Iphigenia, with a golden statue of Artemis
holding a lighted torch in each hand (Dyer’s fomfeit, Ὁ. 380).
But the Tauric Artemis was really a distinct deity. See Introduction,
p- xvi.
1. 23. τίκτει, the ‘graphic’ present, emphasising the moment of the
event. Cp. Bacch. 2 ὃν τίκτει ποθ᾽ ἡ Κάδμου κόρη. Or possibly the
present denoting continuance of effect, =‘is the mother of.’ Cp. δίδωσι
Hel. 568, where see note.
τὸ καλλιστεῖον, ‘the award of beauty.’ The clause is parenthetic,
said by Iphigenia and referring to Calchas.
1. 25. ἐπὶ, ‘with a view to,’ i.e. ‘under colour of.’ Cp. 2721. A. 100
πέμπειν ᾿Αχιλλεῖ θυγατέρ᾽ ὡς γαμουμένην.
1. 27. μεταρσία, ‘held aloft,’ according to custom, over the altar.
The scene is vividly described in Aesch. Agam. 223 φράσεν δ᾽ ἀόζοις
πατὴρ μετ᾽ εὐχὰν, δίκαν χιμαίρας ὕπερθε βωμοῦ... λαβεῖν ἀέρδην.
ἐκαινόμην, (imperf.) ‘was on the point of being slain.’ Cp. ἄκαιρ᾽
ἀπώλλυτο Hel, 1081 note.
11. 28, 29. Cp. Ov. Met. 12. 32, ete.—
‘Victa dea est, nubemque oculis subjecit, et inter
Offictum turbamque sacri vocesque precantum
Supposita fertur mutasse Mycenida cerva.’
60 IPHIGENIA IN TAURIS.
Also Zpzst. ex Ponto 3. 2. 45—
‘Quam levibus ventis sub nube per aethera vectam
Creditur his Phoebe deposuisse locis.’
1. 31. γῆς, after ἀνάσσει, with βαρβάροισι as the dat. commodi, like
ναύταις μεδέουσα θαλάσσης Orest: 1690. [Others take οὗ γῆς together,
‘in which part of the world,’ but this is an unnecessary expansion
of οὗ, nor does ἀνάσσειν govern a dative in Euripides, as it often does in
Homer. |
1. 32. Θόας, etc. The attempt to trace the name of a barbarian king
to a Greek source is of course absurd. But the tragic poets were fond
of these fancied etymologies, often involving a play upon words. Cp.
the explanation given of Θεονόη Hel. 13, Πενθεὺς Bacch. 504, the reference
by Ajax (Αἴας) of his own name to aia? Soph. Azas. 431, and the omen drawn
from Helen’s name in éAévaus, ἑλέπτολις Aesch. Agam. 682. Aristophanes
in the Lemnzans (Fragment) has the line Θόας, βραδύτατος ὧν ἐν ἀνθρώποις
δραμεῖν, which is evidently meant in ridicule of the present passage.
τιθεὶς πόδα, = βαδίζων, ὠκὺν being predicative, ‘ plying his feet with a
speed equal to that of wings.’
1. 35. ὅθεν, guapropter, i.e. in virtue of my office.
τοῖσιν =guzbus. The use of 6,7, τό as a relative in tragedy is confined
to the oblique cases.
1, 37. ta δ᾽ ἄλλα σιγῶ. Cp. Aesch. Agam. 36, where the same
formula occurs. This line is a parenthesis, ἄλλα referring to the
details of the sacrifice, some of which Iphigenia does relate afterwards,
ll. 624, etc. But here she approaches the subject with a timid reserve,
showing her dislike to the office she holds. This reluctance is gra-
dually developed ; ‘see especially ll. 380, etc. The mere ame of the
festival, ‘ Tauropolia’ (or the mere word e0pTi), ae no hint of its
horrid nature,
1. 38. The sentence is taken up after the break, γὰρ marking the
resumption of the narrative, =‘namely’ or ‘ you must know.’ [Otherwise,
with a comma after φοβουμένη, yap may have its usual sense, connecting
with σιγῶ, i.e. ‘I dare not describe the details, for (the fact is that)
I sacrifice mez,’ etc. In that case there is a real ‘anacoluthon,’ the
sentence having no principal verb. |
1. 39. Herodotus in his account of the Tauri, 4. 103, says θύουσι. ..
τοὺς ἂν λάβωσι Ἑλλήνων. Whether they sacrificed Greeks alone, or
in preference to other strangers, does not appear. In this play advantage
is taken of the fact to represent these sacrifices as a retaliation on
the part of Iphigenia for her treatment by her own countrymen at
Aulis. Cp. 1. 338, and Iphigenia’s feigned expression of antipathy in
i, 0187. 1
1. 40, κατάρχομαιν (also 1. 56), a technical term. The victim was first
NOTES. LINES 31-65. 61
sprinkled with holy water (χέρνιβες ll. 58, 622), a lock of hair being cut
from its forehead and thrown into the fire. Cp. Z/ect. 811, Virg. Aen. 6.
244 ‘frontique invergit vina sacerdos, Et summas carpens media inter
cornua setas Ignibus imponit sacris,’ where wine is used instead of
water. Cp. also Hom. Od. 3. 45 χέρνιβά τ᾽ οὐλοχύτας τε κατήρχετο...
κεφαλῆς τρίχας ἐν πυρὶ βάλλων. ?
1. 43. πρὸς αἰθέρα. It was an ancient custom to tell aloud evil
dreams, facing the morning light, in order to avert any ill consequences ;
the sun being supposed to have the power of neutralising the influences of
night. Thus in Soph. Ziect, 425 Clytaemnestra ἡλίῳ δείκνυσι τοὔναρ.
ei δὴ, ‘if indeed,’ as is commonly believed.
1. 45. παρθένοισι, the ‘maidens’ who formed her szz¢e.
1. 46. νῶτα, etc., sc. ἔδοξε, from ἔδοξα above. The construction
changes backwards and forwards between the Ist and 3rd persons in
the following lines.
1, 48. ἐρείψιμον, proleptic, describing the effect of the fall, ‘ was
dashed in ruins.’
1. 50. στῦλος. Cp. Aesch. Ag. 870 ὑψηλῆς στέγης στῦλον ποδήρη,
referring to the main pillar that supported the roof in primitive houses.
(Paley.)
1. 51. ἐκ δ᾽ ἐπικράνων, etc., ‘from its capital it let down,’ etc. Lat.
promitieve. The inf. καθεῖναν depends on ἔδοξε : see on 1. 46.
1. 54. τιμῶσα, ‘respecting. Cp. Zroad. 1210 νόμους τιμῶσιν, also
Lat. colere. Mr. England aptly cites Shakspere’s ‘custom more hon-
oured in the breach than in the observance.’
. ὑδραίνειν, sc. ἔδοξα (see 1. 46n.). For the ceremony cp. 1. 40 n.
1. 55. συμβάλλω = con-jicio, here ‘interpret.’ Cp. Jed. 675 ovp-
βαλεῖν ἔπη.
1. 61. οὖν, 1. δ. in consequence of the dream, which imported the death
of Orestes; hence she must offer libations to his shade. Cp. κρατῆρα
τῶν φθιμένων 1. 160, also note on 1.166. So in Aesch. Choeph. 13 the
women are sent to offer xéas... νερτέροις μειλίγματα at the tomb of
Agamemnon, in consequence of Clytaemnestra’s dream about him.
1. 65. εἶμ᾽ εἴσω δόμων. Iphigenia now states her intention of going
inside the temple precincts to fetch her maidens out of the apartments
where she and they dwelt in common. Hermann observes that dva-
κτόρων is the gen. after δόμων, i.e. ‘the buildings adjoining the
temple.’
Exit IPHIGENIA. Enter PYLADES and ORESTES by path from the
sea-coast.
ll. 67-122. OreEsTES. ‘Look out, Pylades, lest anyone come this
way. Is this, think you, the temple we seek?’ PYLADES. “7 think so;
the altar ts blood-stained, with victims heads hung around, OR.‘ Keep
62 IPHIGENIA IN TAURIS.
on the watch—Hither have I come, O Phoebus, trusting thy oracles,
ever since the Furies of my mother, slain by my hand, have chased me
an exile throughout the world. But thou badest me come to this
Taurian land, and take hence thy sister's tmage and bear tt to the Attic
shore ; thus (saidst thou) I might find respite from my totls. (To
Pylades.) What shall we do? how make our entrance, by force, or
stealth? Or must we flee back again to our ship?’ PYL. ‘ Nay, that
were most cowardly. Let us rather watt till nightfall, and then gain
entrance to the temple unobserved. Can we now turn back, when so near
the goal?’ OR. ‘Rightly said! The god’s behest must be obeyed ; let us
only be bold,
1. 67. φυλάσσου, 7252 cave, implying danger from the barbarous in-
habitants of the country.
μή τις, sc. ἐστὶ, ‘whether there be not,’ etc.
1. 71. σοὶ after χρεὼν, ‘you must think so too,’ not, as some take it,
σοὶ συνδοκεῖν (ἐμέ). For χρὴ with dat. cp. Joz 1316 τοῖσι δ᾽ ἐνδίκοις
ἐχρῆν, Med. 886 ἣ χρῆν μετεῖναι.
1.72. καταστάζει. Cp. Hel. 984 τύμβου ᾽πι νώτοις τοῦδ᾽, ἵν᾽ αἵματος
ῥοαὶ τάφου καταστάζωσι. The altar stood in front of the entrance; cp.
Ov. Zrist. 4. 4. 73 ‘ Triviae ducuntur ad aras, Quae stabat geminas ante
cruenta fores.’ For Ἕλλην as adj. cp. Ἕλληνος ἐκ γῆς 1. 341, and see
note there.
1.74. σκῦλα, ‘spoils,’ lit. ‘strippings’ (σκύλλω). It is doubtful
whether armour or heads of victims are here meant. Herodotus, 4. 103,
says τὴν κεφαλὴν ἀνασταυροῦσι, but it is possible, as Schone thinks, that
Euripides is alluding to the Greek custom of suspending the spoils of
conquered enemies on temple walls.
1. 75. ἀκροθίνια, ‘trophies,’ properly ‘first-fruits;’ hence the choicest
offerings from the spoil taken in war or the chase.
1. 76. After this repeated injunction (1. 67) to be cautious, Orestes
makes a pause, then invokes Phoebus; Pylades continuing his explora-
tions till he is accosted at 1. 94. .
ἐγκυκλοῦντα, probably from ἐγκυκλέω (not -dw), the latter meaning
to ‘surround.’ But there is some doubt whether the distinction is
always observed.
1. 77. ποῖ, ‘ wherefore,’ ‘to what end,’ like guorsum=cur.
av with xpjoas. This was the third occasion; the first was when the
oracle directed Orestes to slay his mother (1. 977, Aesch. Zum. 193,
564), the second when he was told to go to Athens and take his trial
(1. 943).
1. 79. διαδοχαῖς, ‘relays,’ i.e. successive pursuits. Paley cites Aesch.
Ag. 304 ἄλλος map’ ἄλλου διαδοχαῖς πληρώμενοι. Cp. also Xen. Anad.
1. 5. 2 διαδεχόμενοι τοῖς ἵπποις.
NOTES. LINES 67-91. 63
1, 81. καμπίμους, a metaphor from the race-course. See note on
1. 815.
1. 82. τροχηλάτου, ‘ whirling’ round and round like a wheel, a de-
scriptive epithet of madness. Cp. Orest. 36 τὸ μητρὸς αἷμά νιν τροχη-
Aare? paviaocw. There is a similar metaphor in Psalm 83. 13 ‘make
them like unto a w/ee/,’ (if the English’version be literally right).
1. 87. ἐνθάδε, with πεσεῖν. It was a general report (φασὶν), in Greece
as well as among the Tauri; hence Markland’s alteration οὑνθάδε is
unnecessary.
1. 88. Cp. διοπετὲς ἄγαλμα 1.977, τοῦ Διοπετοῦς Acts 19. 353; also
the legends of the Palladium and the Roman Ancilia, Ov. Fast.
3. 373-
1. or. τὸ δ᾽ ἐνθένδε -- Zracterea, i.e. ‘no more was said’ about the
means of accomplishment.
ll. 96-100. In this much-disputed passage the chief difficulties are
(1) the meaning of the phrase δωμάτων προσαμβάσεις ἐκβαίνειν, (2) the
choice between the MS. reading μάθοιμεν and Reiske’s correction λά-
θοιμεν in connexion with the context, (3) the allusion in the words ὧν
οὐδὲν ἴσμεν. (1) With respect to the first, supposing ἀμφίβληστρα τοίχων
to be the temple walls and not the outer fence (περίβολος), we may
understand προσαμβάσεις either in the general sense of ‘means of ascent,’
or in the particular sense of ‘steps’ leading up to the entrance. In the
former case ἐκβαίνειν will =‘surmount’ (seperare) the task of ascending
(by climbing or otherwise), or in other words, fxd our way in; in the
latter, which seems preferable, ἐκβαίνειν will signify ‘mount’ (lit. ‘get
clear of’) the steps, like the Latin evadere, as in Virg. Aen. 4. 685
“ gradus evaserat altos.’ (2) It is hard to get any satisfactory sense out
of μάθοιμεν, even by so altering or rearranging the passage (see Crit.
Appendix) as to connect μάθοιμεν with ὧν οὐδὲν ἴσμεν. The meaning
then would be, ‘how could we learn matters of which we (now) know
nothing ?’—but in their present position they could not possibly tell
what they might or might not ‘learn,’ if they once got inside the
temple. The difficulty was to do this unobserved, and any attempt to
scale the walls or mount the steps would ensure detection; hence we
may adopt the reading λάθοιμεν without much hesitation. (3) Leaving
l. 99 as it stands, and retaining the MS. reading ὧν οὐδὲν ἴσμεν (see
Appendix), we must refer the relative ὧν either to κλῇθρα or μοχλοῖς,
preferably to the former, since μοχλοῖς seems best translated by ‘levers’
(see note below). The passage then may be rendered thus:—‘ How
then could we escape detection? Or (shall we manage it) by forcing
the bolts with levers, when we know nothing about them?’ i.e. how
they are fastened. There were in fact two conceivable modes of en-
trance, by scaling the walls or breaking in, and to each there was an
64 IPHIGENIA IN TAURIS.
objection that seemed insurmountable ; the former is stated in the words
πῶς λάθοιμεν ἄν ; the latter in ὧν οὐδὲν ἴσμεν. A finite verb is easily
supplied from the context with λύσαντες, the construction being, as it
stands, far less prosaic than the direct λύσομεν would have been.
1. 96. τοίχων, the defining gen. = ‘enclosing walls.’ Cp. τειχέων περι-
πτυχαὶ Phoen. 1357; also ‘strata viarum’ Virg. Aen. 1. 422.
1. 990. κλῇθρα μοχλοῖς λύσαντες would regularly mean ‘ undoing the
fastenings by (drawing back) the bolts,’ as in Aesch. Choeph. 864 πύλας
μοχλοῖς χαλᾶτε, but there and elsewhere the opening is done from
inside. Also the context here seems to indicate forcible or felonious
entrance ; therefore it is better to translate μοχλοῖς ‘levers’ or ‘ crowbars,’
which could be worked from the outside.
1. 105. κακιστέον. This verb elsewhere in Euripides means ‘ play
the coward’ (loz 984, Med. 1246), but always in the middle or passive.
The active occurs in 771. Aul. 1426 ‘make me a coward,’ where the
reading is more than doubtful. Here therefore it way mean ‘ we must
not be cowards,’ with χρησμὸν as the acc. of respect. But it seems
better to take κακιστέον (active) in its usual Zrose sense of ‘revile’ or
‘reproach,’ not merely by showing distrust of the oracle, but in direct
reference to the disrespectful language Orestes had used towards Phoebus,
πη eke:
1. 109. βασιλεῦσιν =‘the authorities,’ the plural expressing dignity.
Cp. κρατούντων 1. 1301, δεσποταῖς Med. 823, and see Alc. 132 note.
1. 110. νυκτὸς ὄμμα Avyatas =‘ darkness of night.’ Cp. Aesch. Pers.
430 κελαινῆς νυκτὸς ὄμμα, also Phoen. 543 νυκτὸς ἀφεγγὲς βλέφαρον.
The metaphor, as applied to night, is merely suggested by the opposite
expression ‘eye of day.’ Wecklein quotes from Lenau’s address to
Night, ‘du dunkles Auge.’
1. 111. τοὶ, save, ‘we must e’e venture.’
1. 113. ὅρα δὲ γ᾽ εἴσω, etc. The ye has its proper force here, =‘ just
look,’ otherwise Blomfield’s emendation γεῖσα, ‘eaves,’ is a tempting
one.
τριγλύφων is best taken after εἴσω, though some join it with κενὸν,
‘space between the triglyphs.’ Hermann takes it with καθεῖναι, ‘ corpori
ex triglyphis demittendo.’ The ‘triglyphs’ were grooved tablets (origi-
nally the projecting ends of beams in primitive temples) with spaces
between.
ὅποι (also 1. 119) -- ἐκεῖσε ὅπου, after a verb implying motion. Cp.
Hel. 1607. ‘Look (there) where between the triglyphs there is space to
let oneself down.’
ll. 116, 117. The sense is ‘we will not, now that we have come so
far, turn back from the goal;’ or, ‘we have not come so far omy to
turn back.’ The οὐ negatives ἤλθομεν only by contrast with the clause
NOTES, LINES 96-120. 65
éx τερμάτων, etc. This is marked by μὲν... δέ. Cp. the commonly
cited instance in Dem. de Corona 281 αἰσχρὸν, εἰ ἐγὼ μὲν τοὺς πόνους,
ὑμεῖς δὲ μηδὲ τοὺς λόγους αὐτῶν ἀνέξεσθε, where the αἰσχρὸν refers to the
first clause εἰ ἐγὼ, etc. only by contrast to the second.
The ἃ in Gpotpev is due to contraction from ἀερῶ, the fut. from
lengthened pres. deipw.
1, 118, ἀλλὰ... yap. Here both clauses are complete (ἀλλὰ πειστέον,
εὖ γὰρ eimas), For various forms of this expression see note on
Alc. 422.
1. 119. ὅποι. See above on 1. 113. Here κρύψαντε implies motion.
1, 120. τὸ τοῦ θεοῦ nearly =6eds, a common periphrasis, like τὸ τῆς
τύχης, etc., ‘the god will not be the cause of his prediction failing,’
i.e. ‘will not allow it to fail.’ But we must do our part too and ‘be
bold’ (τολμητέον.
Exeunt ORESTES and PYLADEs.
ll. 123-235. This passage is a lament (commos) in alternate lyric
strains between Iphigenia and the Chorus; similar in structure to that
in the Helena 164-251. It is not antistrophic throughout, though a few
lines appear to be so, e.g. 137-142, 170-177. The first three lines are
an exhortation to silence; next comes a prayer to Artemis, sung as a
‘processional’ (προσόδιον) ; lastly, the Chorus address Iphigenia. The
metre is a system of ‘ spondaeo-anapaestics,’ so called by Hermann from
the prevalence of the spondee instead of the anapaest or dactyl; which
produces a grave and solemn effect. The other principal features are
frequent absence of the caesura and succession of ‘ catalectic’ lines,
i. 6. lines with a supernumerary final syllable. Also each line is complete
in itself, not forming part of a continuous system, as in regular ana-
paestics.
Cuorus. ‘ Keep silence, all! Hither, great Artemis, am I come from
Fellas land afar, attendant on thy shrine. Why hast thou summoned
me now, daughter of Agamemnon high renowned ?? TPH. “ Woe ts me!
I mourn a brother's death. Orestes, the stay of our house, ts gone.
Begin we the solemn rites for the dead. Take, Orestes, these poor offer-
ings of mine, though thy tomb be far away, in the land where I too am
mourned as slain. CHO. ‘ Responsive to thy woes, lady, I utter my
lament, even the dirge that Hades loves. Quenched ts the light of thy
house, gone the sovereignty of Argos. Woe follows upon woe, murder
upon murder, since the first fatal strife about the golden lamb; and
now the avenging Fury toward thee is fast advancing.” pu. ‘ lil-fated
Jrom my birth, to misery hath my mother borne me ; sacrificed at last in
Aulis by a father’s hand, the ill-starred bride of Thetis son. And now
1 dwell in this strange land, friendless and forlorn, where, instead of
the festal strains of home, the shrick of human victims is ever in my
Ε
66 IPHIGENIA IN TAURIS.
ears. Last woe of all, my brother Orestes is gone, whom I left an infant
272 our house, hetr to the throne of Argos.
1. 123. εὐφαμεῖτε, the usual formula enjoining silence before the prayer.
So Ion bids the temple ministers at Delphi στόμα τ᾽ εὔφημον φρουρεῖτ᾽
ἀγαθὸν Jon 98. Cp. ‘favete linguis’ Hor. Od. 3. 1. 2.
1. 124. δισσὰς cuyxwpovoas πέτρας, the Symplegades, 7724. 2, also
called πλαγκταὶ and συνδρομάδεςς. They were islands at the entrance of
the Euxine from the Bosporus, said to have been moveable and to dash
against each other (συμπλήσσειν), but to have become fixed after the
passage of the Argo between them, Apoll. Avgonautica 4. 86, ete.
According to Strabo there were two islands, or groups of islands, one on
each side of the strait; but it appears from other accounts that they are
really points of land, joined to the mainland by an isthmus, which is
inundated in stormy weather. M. de Tournefort, in his Voyage du
Levant, 1717, thus describes the isles on the European side: ‘ Ces isles
ne sont proprement qu’une isle hérissée, dont les pointes paroissent
autant de petits écueils s¢parés lorsque la mer est fort agitée.... Les
anciens géographes s’étoient imaginés qu'il y avoit plusieurs écueils,
lesquels non seulement flottoient sur l’eau, mais se promenotent le long
des cotes et se heurtoient les uns contre les autres. Tout cela étoit fondé
sur ce qu’on voyoit paroitre ou disparoitre leurs pointes, suivant que la
mer les couvroit dans la tempeste, ou les laissoit voir dans la
calme.’
The Taurians are here said to ‘inhabit the clashing rocks,’ because
these lay on the direct road to the Tauric Chersonese; hence in 1. 241
the land itself is called γῆν Συμπληγάδα.
1.127. Δίκτυννα, called τὰν πολύθηρον Hippol. 146. Her original
name was Britomartis, a Cretan nymph, daughter of Zeus and Carme,
who, fleeing from the advances of Minos, leapt from the Dictaean mount
into the sea, where she was caught in some fishermen’s nets (δίκτυα) and
was rescued by her protectress Artemis. Afterwards she became identi-
fied with Artemis herself (cp. Ar. Ranae 1358 Aixruvva παῖς, "Ἄρτεμις
καλά), as goddess of the chase. The other sense of δίκτυα, meaning
‘hunting nets,’ doubtless contributed to this confusion, and the whole
story of the nets, and of the leap from Mt. Dicte, may have arisen from
a fancied resemblance in her name to δίκτυον. The legend is related at
length in Callimachus, Hymz to Artemis 189, etc.: Topruvida νύμφην, |
ἐλλοφόνον Βριτόμαρτιν..... ὅθεν μετέπειτα Κύδωνες | νύμφην μὲν Δίκτυν-
ναν, ὄρος δ᾽ ὅθεν ἥλατο νύμφη | Δικταῖον καλέουσιν.
1. 128. εὐστύλων ναῶν. Cp. Ov. “22:2. ex Ponto 2. 49—
‘Templa manent hodie vastis innixa columnis,
Perque quater denos itur ad illa gradus.’
The ‘gilded cornices,’ etc, are perhaps borrowed by Euripides from
a "ΣΝ
NOTES. LINES 123-146. 67
later Greek temples. Cp. Jow 156 (of the Delphian temple) αὐδῶ μὴ
χρίμπτειν θριγκοῖς μηδ᾽ εἰς χρυσήρεις οἴκους.
1. 130. πόδα πέμπω -- βαίνω. It does not follow from the use of the
word παρθένιον by the Coryphaeus that a// the Chorus were maidens,
though this is probable. L. 1071, where some of them are said to have
children, is certainly spurious. The present line, according to Paley,
contains two ‘resolved’ feet (map | Oévidy ὅ | cidv bot | as), the συυν
being equivalent to a spondee. Cp. ll. 197, 232.
1. 131. κλῃδούχου, i.e. priestess or ‘warder’ of the temple, called
πυλωρὸς 1. 1151. Cp. Aesch. Suppl. 281 κλῃδοῦχον Ἥρας δωμάτων.
1. 132. εὐίππου refers especially to Argolis, called “Apyos ἱππόβοτον
in Homer, also to Attica (εὐίππου χώρας Soph. Oed. Col. 668).
1. 134. χόρτων εὐδένδρων, ‘pastures set with fair trees,’ the gen. of
quality with Evpwrav. Of the vale of Eurotas, Wordsworth, in his
Pictorial Greece, thus speaks: ‘Its low grounds... exhibit a beautiful
luxuriance of shrubs and fruit-trees. Here are figs and oranges, pome-
granates and myrtles. The acclivities are clad with olives... . These
olive plantations are succeeded by forests of firs.’ Contrast with this
the barren and treeless condition of the Scythian plains, which Herodo-
tus (4. 61) describes as γῆ αἰνῶς ἄξυλος. Cp. Ov. Zrist. 4. 12. τό
‘nam procul a Geticis finibus arbor abest.’ Here the Eurotas and
Ἑλλὰς εὔιππος together represent Attica and the Peloponnesus (see
on |. 131).
1. 137. €poAov, said in answer to Iphigenia’s summons at 1]. 65.
1. 138. dyayes, dyayes. Cp. ll. 401, 864, Hel. 195, 207, 214. These
verbal repetitions were a favourite device with Euripides, ridiculed by
Aristophanes, Raz. 1352.
ll. 140-142. κώπαᾳ, etc., 1.6. ‘the fleet of the Atridae with its numerous
(1. ton.) armed host. Cp. Aesch. Agam. 45 στόλον ᾿Αργείων χιλιο-
ναύταν. According to the text both epithets in 1. 141 qualify Kama,
which =‘ fleet.’
1. 144. In δυσθρηνήτοις the δυσ- is intensive (= wailings of great
woe’), not like δυσδαίμων δαίμων 1. 203, where the δυσ- qualifies or
limits the δαίμων : still less does it make an oxymoron, contradicting the
sense of the noun, like χάριν ἄχαριν 1. 566, Bios ἀβίωτος, etc.
1. 145. ἔγκειμαι, Lat. ixcumbo, ‘apply myself to,’ i.e. ‘occupy myself
in.” Cp. Androm. g1 ἔγκείμεσθ᾽ ἀεὶ θρήνοισι καὶ γόοισι.
οὐκ εὐμούσου, ‘museless,’ i.e. such as the Muses love not.
1, 146. μολπαῖσι, etc. This and ἐλέγοις are best taken in apposition
with θρήνοις, or possibly as instrumental datives after κατακλαιομένα.
[The text reading is uncertain. See Critical Appendix.]
aAvpous = ‘mournful,’ because the lyre was used at feasts. Cp. Hel.
105 ἢ.
F 2
68 IPHIGENIA IN TAURIS.
1, 147. κηδείοιβ, according to Heath ‘funereal.’ Pflugk’s rendering,
domesticts, is better, in allusion to the supposed death of Orestes.
1. 50. ζωᾶς, after κατακλαιομένα, ‘for his life’s sake,’ i. 6. on account
of his death.
1.152. τᾶς ἐξῆλθ᾽ ὄρφνα, ‘whose darkness has (just) departed,’ cp. 1. 42.
1. 154. Cp. Med. 139 οὐκ εἰσὶ δόμοι" φροῦδα τάδ᾽ ἤδη. As the lines in
this commos are not continuous in point of metre (see ll. 123, etc., n.),
the trochee γέννᾶ is allowed; more especially at the end of a period.
Cp. vatovres 1.125. [In Aec. 160, where ποία γέννἄ occurs, Porson
was probably right in reading yeved.]
1. 159. The antecedent of ᾧ is of course κασίγνητον.
1. 160. τὸν φθιμένων, = gut debetur mortuis ; cp. 1. 61.
1. 161. For phrases like ὑδραίνειν πηγὰς, etc., ‘to offer by pouring
out,’ cp. Soph. Azas 376 αἷμ᾽ ἔδευσα : also Pind. Nem. το. 141 τέγγων
δάκρυα, and Livy 5. 16 ‘aquam. .. per agros rigabis.’
γαίας ἐν νώτοις. Cp. τύμβου ’πι νώτοις Hel. 984. The word νώτοις
is here applied to Earth as the common sepulchre of mankind, in the
absence of a real tomb (1. 172).
1. 162. πηγὰς, etc., i.e. milk; ep. Soph. Elect. 895 νεορρύτους πηγὰς
γάλακτος. In Aesch. Pers, 614, etc., the offerings of the dead are
enumerated as—
λευκὸν εὔποτον γάλα
τῆς T ἀνθεμούργου στάγμα, παμφαὲς μέλι,
- λιβάσιν ὑδρηλαῖς παρθένου πηγῆς μέτα" τ
to which are added wine (ἀμπέλου γάνος) and olive-oil. Cp. Hom. Od.
10, 519 πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέ οἴνῳ, TO τρίτον αὖθ᾽ ὕδατι.
1. 166. θελκτήρια, also called μειλικτήρια in Aesch. Pers. l.c. The
spirits of the departed were propitiated as powers of the underworld,
that they might send up blessings to the survivors. Thus in the
- Persae 223 the. Chorus bid Atossa offer χοὰς to Earth and the Dead,
and invoke the shade of Darius ἐσθλὰ πέμπειν εἰς φάος.
κεῖται, ‘are established,’ as an ordinance.
1.167. év5os (said to an attendant), ‘give into my hands.’ Badham
cites Cyclops 510, ἀσκὸν ἔνδος μοι, as the only other instance of the verb
in this exact sense.
1. 171. θάλος, ‘scion,’ as in ll. 208, 232. So ἔρνος Phoen. 192.
ὡς perhaps implies a shade of doubt as to the fate of Orestes; but
Iphigenia wishes to provide against all contingencies, and feels little
hope of his being alive.
1,172, ot γὰρ, etc., cp. 1. 161 n.
χαίταν, according to usual custom in mourning for the dead. Cp.
1. 703, Aesch. Choeph. 166 topaiov βόστρυχον τάφῳ, Soph. Elect, got
vewpn βόστρυχον τετμημένον, offered at Agamemnon’s grave.
NOTES. LINES 147-196, 69
1. 176. δοκήμασι, ‘in current opinion,’ since Iphigenia was believed
to have been slain in Aulis, cp. ll. 8, 785.
1. 179. avrupdApous, explained by Hesychius 885 Ξε ἀντιστρόφους, not,
however, in the strict sense of ‘antistrophic,’ but merely ‘responsive’ to
thy lament. Wecklein cites Ar. Aves 216 τοῖς σοῖς ἐλέγοις ἀντιψάλλων
φόρμιγγα.
1 180. ᾿Ασιήταν, etc., a lament in the ‘Mysian’ or other Asiatic
mode, accompanied with violent gestures. Cp. Orest. 1396 Aێyouow
αἰαῖ ᾿Ασιάδι φωνᾷ. So in the Phoentissae 1303 the Chorus promise to
utter a wailing βοᾷ βαρβάρῳ, although their language, as here, is of
course purely Greek.
1, 184. νέκυσιν μέλεον, ‘a mournful strain for the dead.’
1, 185. The Paean, being a hymn of triumph, was ill suited to the
worship of the infernal deities. Hence Aeschylus, Vzode (Fragm.), says
μόνος θεῶν yap Θάνατος ov παιωνίζεται. On the contrary, we find in
Alc. 424 mention of παιᾶνα τῷ κάτωθεν ἀσπόνδῳ θεῷ cp. Aesch. Sept. ς.
Theb. 869 Aida τ᾽ ἐχθρὸν παιᾶν᾽ ἐπιμέλπειν.
1. 187. φῶς, cp. 1. 849 n.
[l. 188. πατρῴων οἴκων, probably interpolated. See Critical Ap-
pendix. ]
1, 189. τίνος ἐκ, etc., ‘whose, of all the glorious Argive kings, is now
the sovereignty ?’
ll. 191, 192. μόχθος .. . ᾷσσει, ‘one trouble after another comes dart-
ing’ upon the house. The Chorus, in response (1. 179) to Iphigenia’s
lament, now proceed to recount the misfortunes that have come upon
the family of Tantalus, beginning from the strife between Atreus and
Thyestes about the lamb with golden fleece, at which the Sun is said to
have turned his course backwards. The same order of events is given
in the parallel passage in a chorus of the Zlectra, 720, etc. κρυ-
pias γὰρ εὐναῖς, etc., which should be read in connexion with this
one. ,
1. 192. By putting a full stop after dove, and transposing the δ᾽ from
next line, the allusion in δινευούσαις ἵπποις, etc. to the Sun’s chariot is
made clear. Cp. ἵππους δινεῖ Aesch. Sept. c. Theb. 457. A verb is
wanting in the MSS. after ἱερὸν, such as μετέβασ᾽ (as in Elect. 727),
or perhaps μετέβαλ᾽ or some similar word. [A needless difficulty has
been caused by some editors taking ἵπποις to refer to the steeds which
Pelops drove, either in the chariot-race at Pisa (1. 2) or when he mur-
dered Myrtilus. Nor is Badham’s proposal much better, to join this
line with the former, understanding ἵπποις, etc. metaphorically of the
misfortunes that swept like rushing steeds over the ill-fated house. ]
1. 195. ἄλλαις, sc. ὀδύναις, ‘one woe after another.’ Cp. 1. 191.
1, 196. ἀρνὸς, gen. of cause; the strife about this lamb being the
70 IPHIGENIA IN TAURIS.
origin of all the family misfortunes. Cp. 1. 812, Oves¢. 810, and see
note on ]]. 1-5.
1. 197. The spondees in this line are ‘resolved’ with feet of wuuv.
Cp. 1: 130.0.
1. 199. ἔνθεν, 1. 6. in consequence of all these things, from the earliest
troubles of the house to the present time.
δμαθέντων = θανόντων, as inl. 230. Cp. Alc. 127 δμαθέντας γὰρ ἀνίστη,
Troad. 175 καὶ ζῶντες καὶ δμαθέντες. The curse upon the house of
Tantalus has continued through a long line of ancestors to posterity.
Goethe, in his /phigenze, Act. 1. Sc. 3, represents Zeus as having ‘ forged
a brazen band round the brow’ of the Tantalidae, urging them to deeds
of savage violence unrestrained-——
‘Zur Wuth ward ihnen jegliche Begier,
Und grenzenlos drang ihre Wuth umher.’
1, 202. σπεύδει ἀσπούδαστα, ‘speeds with evil speeding,’ i.e. ‘ dis-
astrously.’ This is a real instance of ‘oxymoron’; cp. ]. 144 n.
In the words ἐπὶ σοὶ the poet gives a vague hint, by the mouth of
the unconscious Chorus, of the impending sacrifice of Orestes by Iphi-
genia’s hand. .
' |, 203. The last word of the Chorus (δαίμων) gives the key-note to
Tphigenia’s reply. Her destiny is a hard one, not only in the future (as
the Chorus seem to imply by the words σπεύδει ἐπὶ σοὶ), but ‘from the
first,’ even before she was born. For δυσδαίμων δαίμων cp. 1. 144 n.
1. 204. τᾶς ματρὸς ζώνας, in allusion to the custom of loosing the
bride’s girdle by the husband on the marriage night. Cp. Hom. Od.
11. 245 λῦσε δὲ παρθενίην ζώνην, Alc. 178 ἔνθα παρθένει᾽ ἔλυσ᾽ eye
κορεύματ᾽ ἐκ τοῦδ᾽ ἀνδρός.
νυκτὸς κείνας, i.e. the night in which I was conceived. Cp. 7γοαά.
203 ἔρροι νὺξ αὐτὰ καὶ δαίμων. So Job (3. 3) curses the day of his
birth, ‘and the night in which it was said, There is a man child con-
ceived.’
1. 206. λόχιαι Μοῖραι, ‘the Fates presiding at my birth;’ Lat. Parcae,
Nite. 22cl..4..47.
l. 207. συντείνουσιν, sc. wor =z2tendunt, ‘have forced me to undergo,’
tightened, as it were, the thread of destiny around me. Wecklein is
probably right in taking στερρὰν predicatively with the verb, lit.
‘tightened to hardness the lot of my childhood.’
1. 209. For the position of this line see Critical Appendix. Referring
ἃ μναστευθεῖσα to Clytaemnestra, Badham observes that her very name
is significant, meaning as it does ‘renowned in wooing.’
Ἰ. 211. πατρῴᾳ --πατρὸς, the subjective genitive, ‘ outrage (done upon
me) by my father.’
NOTES. LINES 197-226. τ ΠΗ
1. 212. θῦμ᾽ οὐκ εὐγάθητον. Cp. Lucretius 1. 95, etc.—
‘Nam sublata virum manibus tremebundaque ad aras
Deductast, non ut sollemni more sacrorum
Perfecto posset claro comitari Hymenaeo,
Sed casta inceste nubendi tempore in ipso
ffostia concideret mactatu maesta parentis,
Exitus ut classi felix faustusque daretur.’
1. 213. εὐκταίαν, votzvam, ‘promised by a vow.’ Cp. 1. 21.
1, 214. ἱππείοις ἐν δίφροισιν, 1. 6. with ceremonies befitting a princess.
See note on ἐν ἁρμάτων ὄχοις 1. 370. In ph. Aul. 613 Clytaemnestra
says to Iphigenia on her arrival at Aulis—
σὺ δ᾽, ὦ τέκνον μοι, λεῖπε πωλικοὺς ὄχους,
ἁβρὸν τιθεῖσα κῶλον.
1. 215. ἐπέβασαν, sc. of Ἕλληνες.
i; τό: νύμφαν δύσνυμφον. ΟΡ 202 n.
1. 217. τῷ τᾶς Νηρέως Kovpas, Achilles, son of the Nereid Thetis. Cp.
| 5.
1. 219. δυσχόρτους, ‘ pastureless;’ οἴκους being used in the general
sense of ‘habitation,’ -- χώραν. In this metre there is no objection to
the hiatus between ναίω and ἄγαμος. See introductory note on ll. 123-
235.
ll. 221, εἴς. Iphigenia contrasts the worship of Hera in her native land
with the barbarous rites of the Tauric Artemis. Argos was its original
seat, whence the goddess was preeminently termed the Argive Hera.
Thus in /ph. Aul. 739 Clytaemnestra swears μὰ τὴν ἄνασσαν ᾿Αργείαν
θεάν. In Homer, //. 4. 52, Hera is represented as saying, ‘Three
cities I hold most dear, Argos, Sparta, and Mycenae.’ For a description
of her worship at Argos see Dect. of Antig. s. v. HERAEA.
1. 222. καλλιφθόγγοις, in allusion to the whirring sound of the
shuttle, which is music to the industrious spinner’s ear (Kochly). Cp.
Virg. Georg. 1. 294 ‘arguto conjunx percurrit pectine telas.’
1. 223. At the great Attic festival of the Panathenaea the fep/os, or
sacred robe of Pallas, was carried in solemn procession to her temple.
Upon this robe the Athenian maidens wove a picture of the battle
of the gods against the Titans and of Pallas’ victory over the giant
Enceladus. This festival took place every four years. Cp. ec. 466
ἢ Παλλάδος ἐν πόλει | τᾶς καλλιδίφρου θεᾶς ναίουσ᾽ ἐν κροκέῳ πέπλῳ |
ζεύξομαι ἅρματι πώλους, | δαιδαλέαισι ποικίλλουσ᾽ ἀνθοκρόκοισι πήναις | ἢ
Τιτάνων γενεὰν, | τὰν Ζεὺς ἀμφιπύρῳ | κοιμίζει φλογμῷ Kpovidas; Cp.
also Hor. Od. 3. 4. 55—‘ Sed quid Typhoeus et . . . Enceladus jaculator
audax Contra sonantem Palladis aegida Possent ruentes ?’
ll. 225, 226. αἱμόρραντον ἄταν is a kind of cognate accus. with the
verb, βωμοὺς its direct object ;=‘imbruing the altars with the blood of
\
72 IPHIGENIA IN TAURIS.,
strangers to their destruction;’ the epithet αἱμόρραντον with ἄταν
giving the sense of ‘bloody fate,’ lit. ‘a fate that causes the altar to
be sprinkled with blood.’ The construction is further involved by
the addition of a second epithet δυσφόρμιγγα, ‘ill attuned to the lyre,’
i,e. accompanied by the hideous music of the shrieks of slaughtered
men. Observe how each item in the description serves to point the
contrast between Iphigenia’s present and former condition; dying
shrieks and groans instead of the festal song and the whirring loom,
blood-stained altars for the gay colours of embroidered tapestry.
1. 229. κείνων, i.e. of past misfortunes, her thoughts being now
centred on her lost brother, Orestes.
1, 230. δμαθέντα -εθανόντα. Cp. 1. 199 note. For ἃ before κλ- (pro-
perly &) cp. παρᾶ κλαίουσι Alc. 542, apa κλύουσα Elect, 1058.
1. 233. θάλος. See onl. 171.
1. 235. σκηπτοῦχον, i. 6. as prince of the blood royal at Argos.
ll. 236-339. Iphigenia remains buried in sorrowful thought, till
aroused by the Chorus announcing the approach of a herdsman from
the shore.
HERDSMAN. ‘Daughter of Agamemnon, hear my tidings. Two
strangers have landed, a meet offering to our goddess ; therefore prepare
the rites. IPH. ‘Whence come they, and what are their names?’
HERD. ‘ They are Greeks; one ts called Pylades, the other’s name 7
know not. IPH. ‘Where saw you them, and how were they taken?’
HERD. ‘ We came to wash our oxen in the brine, near a cleft in the
vocks hard by. Here we saw two youths sitting on the crag; whereat
one of us fell to invoking them as gods of the sea, while another, deeming
them to be but ship-wrecked mariners, bade us secure them for the
sacrifice. Meanwhile one of the youths uprose and with mad gestures
exclaimed, ‘‘ See, Pylades, yon Fury with her snaky tresses, and that
other with my mother’s corpse in her arms, ready to hurl it at me!
whither shall I fly?” And ever amid his raving he barked and
bellowed aloud. Then rushing among the herds he thrust and slashed
at them with his sword, till the sea-foam was red with their blood.
At last, ceasing from his madness, he fell to the ground exhausted ;
and we, gathering in our numbers, attacked him with stones and
blows, his comrade defending him all the while. Presently, in peril
of their lives, both strangers rushed forward with drawn swords ;
whereat we fled, resuming the assault by turns. At last, surrounding
them by craft, we forced them to drop their swords and surrender.
Thereupon we brought them to our king, who at once sent them hither to
thee for sacrifice.’
1. 236. καὶ μὴν, as usual, introduces a new character upon the
stage,
NOTES, LINES 220--53. 73
ἀκτὰς ἐκλιπὼν, not directly, since we learn from 1. 335 that the
herdsman first took the strangers to the palace; thence, by the king’s
orders, to Iphigenia.
1. 238. Cp. Zph. Aul. 895 ὦ τέκνον Νηρῇδος, ὦ παῖ Πηλέως, where, as
here, τέκνον refers to the mother as ἡ τεκοῦσα. So in Αἰϊῤῥοί. 10
Θησέως παῖς, ᾿Αμάζονος τόκος.
1. 240. The probable rendering is—‘ What is there in your present
tale that scares you so?’ (Paley.) Others, comparing Ovest. 549 6 μ᾽
ἐκπλήσσει λόγου, understand it to mean—‘ What is this that disturbs
us from our colloquy?’ or better, ‘that disturbs me from my train
of thought ?’
1, 241. kvavéav, cp. 1. 392, Med. 2. The epithet is due either to
the greenish colour of the rocks, or to their hazy appearance when
approached by sea. Cp. νεφέλη κυανέη Hom. Od. 12. 75. For
Συμπληγάδα cp. 1. 124 n., and for its use in sing. ποντίαν Συμπληγάδα
Androm. 795.
1. 242. δίπτυχοι --δύο, as in Med. 1136. Cp. λαιμοὺς τριπτύχου- =
τρεῖς Orest. 1513, ‘deae triplices’ Ov. Aer. 8. 481.
1. 243. mpdchaypa=mactatio ante aram, according to Klausen; cp.
1.458. It usually means a preliminary blood-offering to the Manes of
the dead. Cp. Hel. 1255, Alc. 845.
l. 244. κατάργματα. Cp. 1. 4on.
1. 245. οὐκ ἂν φθάνοις, a formula, =‘ lose no time about’ a thing. Cp.
Alc. 662 note. For the emphatic double ἂν cp. Heracl. 721 φθάνοις
δ᾽ ἂν οὐκ ἂν τοῖσδε σὸν κρύπτων δέμας.
. 1. 249. The mention of Pylades does not lead Iphigenia to suspect
anything, as she did not know that Strophius had a son (1. 920).
1. 250. ξυζύγου, the gen. after ξένου, not, as some take it, in apposition
with ξένου. ,
1. 252. The MS. reading πῶς has been altered to ποῦ by most editors,
because of the herdsman’s answer. But his words are perhaps de-
signedly incoherent (see note on 1. 262), and the manner of the in-
cident is more important than the place. After a slight interruption
Iphigenia returns to the inquiry, emphasising it by τρόπῳ θ᾽ ὁποίῳ
(1. 257).
1. 253. ἐπὶ pyyptow. Euripides uniformly lengthens a vowel before p,
except in Bacch. 1318 ‘Appoviay τέ ῥύσεται. [In 1. 59 of that play the
reading τύμπανἄ Ῥέας should almost certainly be τύπανᾶ “Péas.]
ἀξένου (the original designation) is probably right here, though
Plutarch quotes this line with Evgeivov. The latter is a well-known
Greek euphemism; hence Ovid, 777st. 5. 10. 13, says, ‘Quem tenet
Euxini mendax cognomine pontus.’
For πόρου --πόντου, as the ‘highway of ships,’ cp. Zvoad. 82 Αἰγαῖον
74 IPHIGENIA IN TAURIS.,
πόρον, Pind. Nem. 4. 86 Ἰόνιον πόρον (also Homer’s ὑγρὰ κέλευθα).
Thucydides, 1. 120, opposes μεσόγεια to πόρος as land to sea.
1, 254. καὶ τίς, like καὶ πῶς, etc. =‘ pray what,’ etc., expressing sur-
prise. Tis καὶ (πῶς καὶ, etc.) indicates a farther question, the καὶ
meaning ‘also.’ But exceptions occur; see on Al. 142.
1. 255. For δρόσῳ = ὕδατι cp. Hel. 1384 ποταμίας δρόσου : similarly
‘ rore Castaliae’ Hor. Od. 4. 4.61. Keble, in the Christian Year, speaks
of the water of baptism as ‘holy dew.’
1. 256. πῶς. See note on ]. 252.
1. 258. οὐδέπω, etc. This seems inconsistent with what is stated or
implied in ll. 39, 72, 347, that Greeks had been from time to time
sacrificed to the goddess. But οὐδέπω is here not absolute but relative ;
the sense being—‘ it is long since any Greeks have come hither, and all
this while (segue interea) no victim has been offered.’ (Pflugk.)
1. 261. ὑλοφορβοὺς, in reference to their usual pasturing. Cf. Hom.
fl. 5. 162 πόρτιος ἠὲ Bods ξύλοχον κάτα Bookopevawy. Several com-
mentators quote Varro, De Re Rustica 2. 5. 11 “ Pascuntur armenta
commodissime in nemoribus, ubi virgulta et frons multa.’
1. 262. ἦν τις, etc. The man tells his tale in a rambling rustic
fashion, thrusting in a local description between the ἐπεὶ clause and the
verb εἶδε. Cp. App. 1198 ἐπεὶ δ᾽ ἔρημον χῶρον εἰσεβάλλομεν, ἀκτὴ Tis
ἐστὶ, etc. (Schone.)
1, 263. πορφυρευτικαὶ στέγαι. These caves served as a shelter for
the purple-fishers, while they waited till it was time to pull up their
nets. The process of taking the purple-fish is described at length by
Aelian, De Nat. Anim. 7. 34.
1. 264. Warton, commentating on Comus 297 ‘Two such I saw,’ etc.,
considers Milton to have imitated the present passage.
1. 266. Cp. 1. 936 ἐπορθμεύσας πόδα. Also Milton, Sams. Agon.
111 ‘Many feet steering this way. The walking ‘on tiptoe’ (sws-
penso gradu) implies awe at the presence of the strangers and fear of
disturbing them.
1. 269. χεῖρε. The dual is best, as both hands were extended in
prayer (duplices palmas Virg. Aen. 1. 193), held open backwards above
the head ; hence supinas manus Hor. Od. 3. 23. 1. (Wecklein.)
1, 270. Their original names were Ino and Melicertes. Ino having
thrown her infant son Melicertes into the sea, to escape the fury of her
mad husband Athamas, both were afterwards worshipped as sea-deities
under the names of Leucothea and Palaemon: Virg. Georg. 1. 437.
Λευκοθέας, to be scanned as a trisyllable.
1. 272. o¥v=‘to be sure,’ or ‘for the matter of that,’ implying that
whichever alternative be true, the practical result is the same. Cp.
Soph. Phil. 345 εἴτ᾽ ἀληθὲς εἴτ᾽ ἄρ᾽ οὖν μάτην. Here the sense is
NOTES. LINES 254-287. 75
‘whether ye be the Dioscuri that sit there or children of Nereus, be ye
kind. ‘The man appears to have addressed one of the strangers first as
Palaemon, then both of them as Castor and Pollux, or the children of
Nereus. Whether he thought Nereus had sons as well as the fifty
daughters is not clear. The prayer is designedly incoherent, to mark the
man’s terror and confusion of mind. [Paley considers the prayer to be
addressed independently to Palaemon, and takes θάσσετον the 3rd
instead of the 2nd person dual.]
For the Dioscuri as protectors of sailors see note on Helena 1500,
Of course the Taurian herdsman speaks as a Greek would do about
these heroes; so Thoas invokes Apollo l.1174. ἡ
1. 273. ἀγάλματα, ‘ pride,’ or ‘darling ;’? anything in which one takes
delight (ἀγάλλεται). Cp. Καδμείας νύμφας ἄγαλμα (of Dionysus) Soph.
Ant. 1115.
1, 274. For the fifty daughters of Nereus and Doris cp. Hes. 7heog,
243, etc.
1. 275. μάταιος, ‘irreverent ;’ often used. by Aeschylus in this sense,
Cp. He/. 918, and the Scriptural expression ‘ vazz persons.’
1, 276. ἐφθαρμένους, just as we say ‘lost’ at sea; so νεῶν φθαρέντες
Aesch. Pers. 453. The verb φθείρεσθαι and its derivatives are specially
used of shipwreck. Cp. He/. 774 ἅλιον ἐφθείρου πλάνον, 76. 766 τὰς ἐν
Αἰγαίῳ φθοράς.
1, 277. Cp. θάσσει τρίποδα fon οἵ, ἵζει θρόνον Aesch. Agam. 983.
Verbs of sitting, etc. in poetry often take a cognate accus. of the
position or place. We had the prose construction ἐπ᾽ ἀκταῖς in 1. 272.
_ 1. 279. Observe the double use of ἔδοξε with λέγειν and θηρᾶν, = visus
est and visum est. Cp. ll. 44, 46, 54.
1. 283. ὠλένας τρέμων dkpas. Cp. ‘tremit artus’ Virg. Georg. 3. 84.
᾿Ωλένας ἄκρας are the hands, lit. ‘ extremity of the arms.’
1, 284. μανίαις ἀλαίνων. Cp. Orest. 532 μανίαις ἀλαίνων καὶ φόβοις.
κυναγὸς ὥς, ‘like a hunter’ calling to his comrades, or to his hounds,
The latter cry is described by Xenophon, De Venatione 6. 17 ἰὼ κύνες,
σαφῶς ye, ὦ κύνες... εὖ γε, ἕπεσθε, etc. Here, however, the idea is
probably that of the hunter surprised by the sudden appearance of some
wiid beast, and crying for help. (Kochly.)
1, 285. Orestes sees three Furies (τήνδε... τήνδε... ἡ δέ). The
second, as is commonly represented in sculpture, has snakes for hair, or
entwined in her hair, πεπλεκτανημένοι πυκνοῖς δράκουσιν Aesch. Choeph.
1038. Virgil, dev. 4. 472, represents Orestes as ‘scenis agitatus...
Armatam facibus matrem et serpentibus atris Quum fugit,’ identifying
his mother with one of the Furies.
1, 287. ἐστομωμένη, probably =orzbus viperarum instructa, ‘mouthing
with her vipers.’ (Paley.) Seidler and others understand it as simply =
76 IPHIGENIA IN TAURIS.
armata, from the idea of a sharpened sword, στόμα meaning the ‘edge’
of a weapon, as στόμα μαχαίρας, etc. j
1. 288. The MS. reading ἐκ χιτώνων presents some difficulty, and
various emendations have been proposed, [See Crit. Appendix.] But
χιτώνων is not certainly corrupt, and Seidler may be right in con-
sidering it to represent volumes of flame issuing from the Fury’s mouth,
and visible amid the folds of the χίτων wrapped about her face.
This might also account for the plural χιτώνων, noted by Hermann
as unusual.
Ἰ, 289. πτεροῖς, as in Ovest. 275. Aeschylus, Hum. 51, represents the
Furies as ἀπτέρους : also the epithet τανύποδας in Sophocles, Azas 837,
would seem to exclude the idea of wings. Euripides seems to have
followed some later account.
For πτεροῖς ἐρέσσει cp. 7022 161 ἄλλος ἐρέσσει κύκνος, also Virgil's
‘remigium alarum’ Azz, 6. 19.
1. 290. ὄχθον, according to Hermann= πρὸς ὄχθον, i.e. the rock on
which Orestes sat. Others take it in apposition with μητέρα, indicating
a rock which he in his madness identified with his mother’s corpse, or
which seemed (as in a nightmare) to change from one to the other,
just as the Fury was about to hurl it at him. This last is simpler as to
construction, and also materially enhances the horror of the scene.
ll. 292-294. GAA’ ἠλλάσσετο, etc. I adopt, with some hesitation,
Hermann’s rendering of this disputed passage—‘ Voces tlle vitulorum
canumgue latratus pro imitamentis habuit, gualia Furiae dicuntur
emmittere; i.e. (from παρῆν 1. 291)—‘ We could see no such forms [as
he described], but he confounded the lowing of herds and barking of
dogs with the similar sounds (μιμήματα) which the Furies are popularly
supposed to utter.’ Since ἀλλάσσεσθαι means ‘to exchange,’ i.e. ‘to
take one thing for another,’ the transition to ‘mistake’ or ‘confound’ is
easy, and μιμήματα will be in a sort of apposition to φθογγὰς, etc.,
instead of the usual genitive; or, perhaps better, the accus. by attraction
with the relative clause ἅ φασι.
Badham reads ἃ ᾽φασκ᾽, ‘which he (Orestes) said the Furies were
uttering,’ there being no direct evidence that the Furies were popularly
supposed to bark. But they were commonly described as ‘hounds’
(ἐγκότους κύνας Aesch. Choeph. 910), so that their ‘ barking,’ even
though nowhere distinctly mentioned, may be presumed.
[If we retain the MS. ταὐτὰ for ταῦτα, the sense will be that Orestes
‘kept altering’ his face and gestures to suit the various sounds he was
uttering, sometimes lowing like an ox, sometimes barking like a dog;
these noises being compared to similar ones said to be uttered by Furies.
But this, although it preserves the literal sense of ἠλλάσσετο, needlessly
complicates the passage. |
NOTES. LINES 288-311. 7%
1, 295. συσταλέντες, ‘ cowering’ from fright. Συστέλλεσθαι is ‘ to
shrink’ into a small compass, as we sometimes say to ‘ get small’ from
fear or shame. Cp. Hec. Hur. 1417 συνέσταλμαι κακοῖς, ‘am reduced
to a pitiful state by misfortunes.’
l. 298. Adyovas=z/ia, mAevpds=costas. ‘He pierces their flanks,
plunging [his sword] in between their ribs.’
The υ of ἵημι is commonly long, but we find teioa 72}. A, L101,
flec. 338, tow Hipp, 534. It is always long before € alone, as in
1. 294 above.
1, 299. τάδε -- οὕτως, qualifying ἀμύνεσθαι. Compare the conduct of
Ajax in his madness, slaying the flocks and herds under the idea that he
was avenging himself upon the Atreidae. Soph. Azas 92, etc.
1. 300. ὡς -εαὥστε, a somewhat rare construction. Cp. Soph. “4527. 292
ὡς στέργειν ἐμὲ, Aesch. Pers. 511 ws στένειν πόλιν.
πέλαγος ἁλὸς, like Homer's ἁλὸς ἐν πελάγεσσιν -εἅλιον πέλαγος
Hec. 938, ‘the sea-flood.’
ἐξανθεῖν, perhaps suggested by the line in Aesch. Agam. 642 ὁρῶμεν
ἀνθοῦν πέλαγος Αἰγαΐον νεκροῖς. The metaphor is from a meadow
blossoming with flowers; here applied to the red colour of the blood
from the slaughtered cattle.
αἱματηρὸν describes the effect of ἐξανθεῖν -- ut sanguine effloreret.
1. 303. κόχλους, ‘spiral shells,’ a primitive substitute for trumpets.
The concha is Triton’s instrument in Virg. dex. 10, 209, Ov. Met. τ.
393.
1. 306. πολλοὶ, complement of the verb, -εαὥστε πολλοὺς εἶναι. For
πληροῦσθαι, ‘to assemble in numbers,’ cp. Androm. 1098 ἀρχαί τ᾽ ἐπλη-
povvTo.
1. 307. πίτυλον μανίας, ‘stroke of madness.’ The metaphor is ori-
ginally derived from the plash of oars, or swirl of water round the
rudder. Cp. πίτυλος σκύφου, ‘the flash of wine in the cup,’ A/c. 814,
Hence the term came to denote rushing motion, caused by the oars, etc.,
and was afterwards applied to mental affections, as of anger, madness,
or the like, accompanied by violent gestures. Cp. Herc. Fur. 1187
μαινομένῳ πιτύλῳ πλαγχθεὶς, 76. 816 πίτυλον pdBov. The derivation
is uncertain.
1. 309. προὔργου, ‘opportunely.’ Cp. He/. 1379 προὔργου δ᾽ és ἀλκὴν
σῶμ᾽ ὅπλοις ἠσκήσατο.
1. 310. βάλλων ἀράσσων, perhaps a common formula. It occurs also
in Hec. 1172, Androm. 1154. Similarly βοῶν στενάζων Sovh. PAz/. 11,
βοῶν ἰύζων Trach, 787.
1. 311. ἀπέψη (not dwéya) is the right Attic form, as appears from
περιψῆν Ar, Eguites gog. ‘The verbs contracting into ἢ for a are
ζῆν, χρῆσθαι, πεινῆν, διψῆν, κνῆν, σμῆν, ψῆν.
78 IPHIGENIA IN TAURIS.
1, 312. The epithet evmnvos recurs with ὑφαῖς, ὑφὰς in Il. 814, 1465.
It is expressive here, since the ‘fine texture’ of the clothes, such as
high-born youths would wear, was likely to attract the notice of the
herdsman. [For Hermann’s emendation εὐπτύκτους see Crit. Appendix. }
1. 313. καραδοκῶν. Cp. Rhesus 144 σἀλπιγγος αὐδὴν προσδοκῶν
καραδόκει, also the expressive compound ἀποκαραδοκία = ‘earnest ex-
pectation,’ in Ν, T. Rom. 8. το.
1. 316. κλύδωνα πολεμίων, a common metaphor. In 7022 60 πολέμιος
κλύδων simply = πόλεμος.
1, 317. τὴν παροῦσαν, etc., i.e. that death was inevitable. Πέλας
παρεῖναι, like prope adesse, is a pieonasm. Cp. παροῦσα πέλας Ovest. 207.
Perhaps Badham is right in taking παροῦσαν συμφορὰν to mean their
impending doom, as victims for sacrifice.
1. 320. ov δὴ, probably ‘at this moment,’ ¢um vero ; or it may mean
‘wherefore ;’ cp. Alc. 5 οὗ δὴ χολωθείς. The rendering ‘whereat’ will
suit either interpretation.
τὸ δεινὸν, etc., i.e. ‘that terrible cry’ which I remember so well. Cp.
Bacch. 760 τὸ δεινὸν ἦν θέαμ᾽ ἰδεῖν, Soph. Azas 312 τὰ δείν᾽ ἐπηπείλησ᾽
ἔπη. Cp. also 1. 1366, and note there.
1. 321. ὅπως, hortative, with the usual ellipse of σκόπει or ὅρα.
1. 323. δίπαλτα. Cp. Milton, P. Z. 6. 251, ‘with huge ¢wo-handed sway
Brandisht aloft the horrid edge came down ;’ similarly Aesch. Sez. c.
Th. 985 τριπάλτων πημάτων, ‘hurled with triple force.’ In Soph. Azas 408
στρατὸς δίπαλτος is used transitively, ‘striking with two-handed force.’
1. 326. et δὲ, etc., ‘if they [the strangers] drove these back, the party
which for the time (νῦν) had been giving way began to pelt them.’
τὸ ὑπεῖκον is collective, like τὸ “Ἑλληνικὸν, τὸ ἱππικὸν, etc., hence the
plural verb ἤρασσον.
1. 328. γὰρ explains the fact, not the reason, of ἄπιστον, = ‘namely,’
but it is better left untranslated.
1. 329. ηὐτύχει βαλὼν, ‘had the good fortune to hit,’ implying a
special providence on the part of the goddess.
1. 330. οὐ belongs to τόλμῃ, ‘not by any courage of ours.’
1. 331. ἐξεκλέψαμεν, acc. to Schdne, is used in studied antithesis to
τόλμῃ, and describes the séea/thy action of the assailants.
1. 335. €s xépviBas, etc., i.e. to serve as victims, the χέρνιβες and
σφαγεῖα, ‘lustral water’ and ‘bowls’ to catch the blood, being con-
stituent parts of the sacrifice.
1. 337. παρεῖναι, etc., i.e. ‘that you may a/ways have such noble
youths as these to offer,’ since this would give Iphigenia due satisfaction
for her treatment at Aulis.
1. 340. τὸν φανένθ᾽, after ἔλεξας, in reference to Orestes,=ept τοῦ
φανέντος.
NOTES. LINES 312-349. 79
θαύμαστα is adverbial, ‘wondrous is the tale thou tellest,’ etc.
1. 341. For “Ἕλληνος with a feminine subst. cp. 1. 495, Heracl. 130
στολὴν Ἕλληνα, Aesch. Agam. 1263 Ἕλληνα φάτιν.
ll. 342-391. IPHIGENIA. ‘Bring the men hither; the rest ts mine.
(Exit HERDSMAN.)—O my heart, once pitiful to strangers, now art
thou hardened towards these, since my Orestes is dead! Now has come
the hour of vengeance long delayed, since that fatal day at Aulis,
when my father, deaf to all my prayers, would have slain me at the
altar, in sooth the bride of Death. And TI, ignorant of my doom,
embraced not my sister, nor took my infant brother into my arms,
in prospect of a speedy return. Unhappy Orestes, from what royal
state art thou fallen!—But I blame the goddess for her murderous
rites, unworthy the daughter of Zeus, if the tate be true. Rather do
4 deem these stories the tnventions of men, who charge upon deity
the wickedness that ἐς all their own.’
1. 342. For εἶεν (not the opt. of εἰμί) see note on 1. 467.
1. 343. ota is certainly corrupt, as it cannot stand alone for οἷα ἔσται
or οἷα εἶναι πρέπει, which the sense requires. Also the fut. middle of
φροντίζω does not occur elsewhere. This last objection however is not
insuperable, since the middle voice most readily adapts itself to the
expression of menfa/ effort, and instances of φροντίζεσθαι might possibly
be found, if we had more authorities extant. The general sense is
plain, i.e. ‘we will see that everything is duly prepared.’ For proposed
corrections see Crit. Appendix.
1. 344. ὦ καρδία τάλαινα. The same expression occurs in Ovest. 466.
Cp. Alc. 837 ὦ πολλὰ τλᾶσα καρδία. This form of self-invocation is
perhaps suggested by Homer’s τέτλαθι δὴ κραδίη Od. 20. 18, and similar
addresses. Aristophanes seems to parody it in the Acharnians 840, etc.,
where Dicaeopolis, after his interview with Euripides, soliloquises,
"ὦ Oupe,.... ὦ τάλαινα καρδία.
Ἰ, 346. ἀναμετρουμένη, etc., ‘dealing out the (tributary) tear to a
kindred race.’ For θοὐμόφυλον (τὸ ὁμόφυλον) -- τοὺς ὁμοφύλους cp.
τὸ ὑπεῖκον 1. 327 above, also τὸ δωδεκάφυλον N.T. Acts 26. 7.
1. 347. ἡνίκα with opt. ‘whenever,’ etc. Cp. εἰ φύγοι τις 1. 325.
Note that Iphigenia’s address to her καρδία (1. 344) is really an
address to herself, hence εἰς χεῖρας λάβοις follows appropriately. So
in Alc. 837 ὦ πολλὰ τλᾶσα καρδία is followed by νῦν δεῖξον οἷον παῖδά
σε, etc.
1. 348. For the dream cp. Il. 42, etc.
ἐξ = propter. |
1. 349. δοκοῦσα, in apposition with the implied subject of ἠγριώμεθα.
Cp. 1.579 ἥκομεν... σπεύδουσα, Herc. Fur. 858 ἥλιον μαρτυρόμεσθα,
δρῶσ᾽ ἃ δρᾶν ob βούλομαι.
80 IPHIGENIA IN TAURIS.
1. 350. Wecklein justly notes the tragic irony involved in making
Iphigenia steel her heart against the unknown Orestes, on account of
her love for Orestes himself.
1. 351. καὶ τοῦτ᾽ dp’ ἦν, etc. ‘this, it seems, is true to nature, I feel it
so, namely’ (γὰρ, cp. 1. 328 n.), etc. For the aorist expressing a
momentary state or action see note on ἐπήνεσα Alc. 1095, also Hel. 348,
664 n.
ἦν also implies that the fact was always true, but that now she feels
it to be so. For dpa=‘then’ or ‘it seems’ cp. 1. 1310, He/. 616 note,
ἐνθάδ᾽ ἦσθ᾽ dpa.
ll. 352, 353. According to the text the sense is that remembrance of
former good fortune (καλῶς πράξαντες) makes those who are now
miserable (of δυστυχεῖδ) hard-hearted towards others happier than
themselves. Iphigenia is so overwhelmed by her own misfortunes,
culminating in the supposed death of Orestes, that she regards even
the lot of these captives as happier than her own; and having the
power to destroy them, she resolves to do so without mercy. For
the general sentiment cp. He/. 418, etc., and by contrast (as showing the
more humane view of the position) Dido’s assurance to Aeneas (Virg.
Aen. 1. 630) ‘non ignara mali miseris succurrere disco.’
1. 354. Iphigenia is reminded of the originators of her calamity,
Menelaus and Helen, upon whom she would gladly take revenge.
οὔτε... . ov, instead of a second οὔτε, is tolerably common in tragedy.
Cp. 1. 373, also Ovest. 41 οὔτε σῖτα διὰ δέρης ἐδέξατο, οὐ λοῦτρ᾽ ἔδωκε
χρωτί.
Διόθεν = ‘heaven-sent,’ i, 6. lucky, in reference to Zeus (Dies-piter) as
Lord of the sky and weather.
1. 355. ἥτις ἀπήγαγε, indefinite, guae deduxerit (Paley), i.e. any ship
‘which might have brought’ from Greece, etc. Cp. Alc. 17 οὐχ εὗρε
πλὴν γυναικὸς, ἥτις ἤθελε.
1. 357. ἵνα with aor. ind. expresses a result that has not come abont,
because of the non-fulfilment of some previous condition. So here iv’
ἀντετιμωρησάμην =‘ that I might have revenged myself,’ lit. ‘27 which
case 1 should have revenged myself,’ 1. 6. if they had come (which they
did not do).
1. 358. The sense is, ‘Making amends for my own sacrifice at Aulis
by another sacrifice to be offered here;’ the name of the place (Αὖλιν)
standing for ‘ sacrifice’ generally.
ἀντιθεῖσα with gen., lit. ‘setting over against’ by way of compen-
sation.
1. 359. Δαναΐδαι, the Greek chieftains, Menelaus and Odysseus (φιλό-
μαχοι βραβῆς Aesch. Agam. 222) who demanded the sacrifice.
ὥστε μόσχον. Cp. Aesch. Agam. 232 δίκαν χιμαίρας ὕπερθε βωμοῦ,
NOTES, LINES 350-379. 81
ete., quoted on 1. 27. Ὥστε for ὡς in this sense is according to Epic
usage. For instances in tragedy cp. Soph. Oed. Col. 343, ὥστε παρθένον,
Ant. 1023 ὥστε τοξόται.
1. 360. For the imperf. ἔσφαζον see note on ἐκαινόμην 1. 27.
ὃ γεννήσας, emphatic=‘my owz father. Cp. /ph. Aul. 1177 ἀπώ-
λεσέν σ᾽, ὦ τέκνον, ὁ φυτεύσας πατὴρ | αὐτὸς κτανὼν, οὐκ ἄλλος.
1. 362. ὅσας χεῖρας -- ὁσάκις τὰς χεῖρας, etc. So Callimachus Hymn.
ix Dian, 26, describing the same scene, has πολλὰς δὲ μάτην ἐτανύσ-
gato χεῖρας, possibly copied from Euripides. The clause ὅσας, etc.
depends upon οὐκ ἀμνημονῶ.
γενείου, gen. of direction ¢owards the object. Similarly with other
verbs of aiming, 6. g. ψυχῶν ies Soph, Azas 154, Tofever’ avipds Antig.
1234.
1, 363. Cp. 291. A. 1226 περὶ σὺν ἐξαρτωμένης γένειον. Here ἐξαρτω-
μένη, as well as ἐξηκόντισα, goes with both genitives γενείου and
γανάτων.
1. 365. μήτηρ, etc. Clytaemnestra was at Argos at the time (1. 24);
but in the 721}. 7x Aulide she is represented as conducting her daughter
to Aulis at the summons of Agamemnon.
1. 367. αὐλεῖται, ‘resounds with music.’ Pflugk quotes Herac/. 401
θυηπολεῖται δ᾽ ἄστυ (‘is full of sacrifices’) as a similar instance of in-
transitive verbs in the passive voice. Cp. also Lucian Vera Hist. i.
l. 75 νῆσον περιηχουμένην, ‘encompassed with the noise of waves.’
1. 369. “Αιδης, etc., i.e. ‘ Death was the Achilles thou didst intend for
me as a bridegroom. Cp. 7221. A. 461 Αιδης νιν, ὡς ἔοικε, νυμφεύσει
τάχα.
ἄρα, see 1. 251 n.
1. 370. For προτείνειν, ‘to put forward as a pretext,’ cp. Hel. 28
κάλλος... . προτείνασα.
ἐν ἁρμάτων ὄχοις, i.e. like a bride in royal state ; in pathetic contrast
with her real destiny at the time.
1. 372. Sid καλυμμάτων -- κεκαλυμμένον, διὰ being used as in phrases
like δι’ ὀργῆς, δι᾿ ἔχθρας, etc., εἶναι or ἔχειν. But here there is the
added notion of peering through the bridal veil; cp. Aesch. Ag. 1149 6
χρησμὸς οὐκέτ᾽ ἐκ καλυμμάτων | ἔσται δεδορκὼς, νεογάμου νύμφης δίκην.
1, 373. For οὔτε. .. οὐ see 1. 354.
1. 374. κασιγνήτῃ, Electra, whom she hoped to meet again at Argos
(1. 376).
1. 376. ἀπεθέμην, ‘reserved.’ ἀποθέσθαι = reponere, ‘to lay up in
store. Badham quotes the same phrase εἰσαῦθις ἀποθέσθαι from Plato
Gorgias 449 B.
1. 379. πατρός goes with both genitives, καλῶν as well as ζηλω-
μάτων. :
G
82, IPHIGENIA IN TAURIS.
ζηλωμάτων, * enviable estate,’ as a prince of the blood royal (1. 235).
1. 380. After a pause Iphigenia reminds herself of the hard necessity
to which her previous misfortunes had brought her, and turns her
thoughts to the impending sacrifice. The sentiments that follow are in
keeping with her reluctance, several times shown in this play, to per-
form a hateful office ; but more than this, the poet, here as elsewhere, is
expressing the result of his own reflections, which led him to repudiate
such stories about the gods, as derogatory to the divine character.
This attitude of Euripides towards the popular religion is well il-
lustrated in a passage, quoted by Wecklein from the Herc. Furens
1341, etc.—
ἐγὼ δὲ τοὺς θεοὺς οὔτε λέκτρ᾽ ἃ μὴ θέμις
στέργειν νομίζω, δέσματ᾽ ἐξάπτειν χεροῖν
οὔτ᾽ ἠξίωσα πώποτ᾽ οὔτε πείσομαι,
οὔτ᾽ ἄλλον ἄλλου δεσπότην πεφυκέναι.
δεῖται γὰρ ὃ θεὸς, εἴπερ᾽ ἔστ᾽ ὄρθως θεὸς,
οὐδένος᾽ ἀοιδῶν οἵδε δύστηνοι λόγοι.
See Introduction to A/cestis in this series, p. xx.
σοφίσματα, ‘subtleties,’ i.e. quibbling distinctions, involving incon-
sistency, as shown in the following cases.
1. 381. ἅψηται φόνου. Cp. Plato Phaedo c. 57 φόνων ἡμμένην.
ll. 385, 386. The sense is, ‘the daughter of Leto and Zeus could
never have been (οὐκ ἂν ἔτεκεν) so ignorant,’ as the popular account
makes her out to be. τοσαύτην ἀμαθίαν, ‘such a piece of ignorance,’
abstract for concrete noun. Cp. ὦ μῖσος 1. 525 =‘ hateful object.’
ἐγὼ μὲν οὖν, etc, ‘nay, I even judge,’ or ‘nay more,’ etc. The story
of Tantalus, a still more flagrant instance of immorality ascribed to the
gods, was a family legend (1.1). Pindar Olymp. 1. 36 condemns the
- same fable, concluding with the words ἐμοὶ δ᾽ ἄπορα γαστρίμαργον
μακάρων τιν᾽ εἰπεῖν: ἀφίσταμαι.
1. 387. θεοῖσιν ἑστιάματα, ‘feasts set before the gods ;’ the dative is
used instead of θεῶν because of the other genitive Ταντάλου. Cp. Soph.
Ant, 864 koipnpata ... ἀμῷ πατρὶ δυσμόρφου ματρός.
1. 388. ἡσθῆναι, sc. τοὺς θεούς. The legend however represented
none of the gods, except Demeter, as having been so far deceived as to
eat the meat set before them.
1. 390. τὸν Oedv=xumen divinum, the article τὸν having a general-
ising force.
τὸ φαῦλον ἀναφέρειν, ‘impute their own bad deeds to a divine au-
thority.’ Cp. Ovest. 76 εἰς Φοῖβον ἀναφέρουσα τὴν ἁμαρτίαν.
1. 391. Cp. Fragm. Lellerophon εἰ θεοί τι δρῶσιν αἰσχρὸν, οὐκ εἰσὶν
θεοὶ, also Pind. O/. 1. 54 ἔστι δ᾽ ἀνδρὶ φάμεν ἐοικὸς ἀμφὶ δαιμόνων καλά.
IPHIGENIA retires within the temple.
NOTES. LINES 380-410. 83
LI. 392-446. CHorus. ‘ Ye dark blue straits, over whose waters 70
passed of yore, who are these that have come to this strange land, where
Artemis imbrues her altar with the blood of men? Are they traders,
braving, as is men’s wont, the perils of the deep in quest of merchandise ?
How passed they between the clashing rocks, over the restless surge with
their swelling sails, along the white coast that bounds the Euxine sea ?—
O that Helen herself might be here, to die a victim at this altar by my
mistress hand! Or that one might come bearing deliverance to me
from captivity, since even in dreams it ts sweet to revisit one's home.—
But here come the victims, manacled for the sacrifice. Silence, friends,
and do thou, goddess, accept the offering I’
1. 392. For κυάνεαν see note on 1. 241 κυανέαν Συμπληγάδα.
σύνοδοι are the junction of the two seas, Propontis and Euxine, i. e.
the straits of Bosporus, which Io, changed into a cow, is said to have
crossed in her wanderings. Hence the name of the strait was supposed
to be derived from βοῦς and πόρος ; its real origin is uncertain.
1. 394. οἶστρος ᾿Ιοῦς -- Ἰὼ οἰστρηθεῖσα (Barnes). Cp. Aesch. Prom.
οι οἰστροπλὴξ δ᾽ ἐγὼ μάστιγι θείᾳ γῆν mpd γῆς ἐλαύνομαι, and see the
whole passage in that play for the details of lo’s wanderings.
1. 399. SovaxédxAoov. The reeds or sedge of the Eurotas are alluded
to in Helena 349 τὸν ὑδρόεντα δόνακι χλωρὸν Evpwrav, [ph. Aul. 179
Εὐρώτα δονακοτρόφου. The river of his home had sacred associations
for a Greek ; those of Sparta and Thebes were especially celebrated.
For the latter cp. Soph. Amt. 1122 παρ᾽ ὑγρῶν Ἰσμήνου ῥεέθρων, Eur.
Bacch,. 520 πότνι᾽, εὐπάρθενε Δίρκα.
1. 402. ἄμικτον, “ unsociable,’ i.e. barbarous. Cp. Cycl. 428 ἄμικτον
ἄνδρα, Soph. 7rach. 1095 ἄμικτον στρατὸν θηρῶν.
1. 404. κούρᾳ Sig, Artemis, daughter of Zeus (= Διὸς), αἷμα pene the
subject of τέγγει.
1, 405. περικίονας vaovs. Cp. Soph. Anz. 285 ἀμφικίονας ναούς. Her-
mann quotes περικίοσιν θαλάμοις from a fragment of a lost play, the
Erechtheus.
1. 407. ῥοθίοις, ‘dashing,’ here in its original sense as an adjective;
ep. l. 1133, Hom. Od. 5. 412 κῦμα ῥόθιον. Elsewhere it is a substan-
tive, usually in pl. ῥόθια, as in Hel, 1118, 1452, 1503; but in sing. 1. 426
infra.
1. 408. δικρότοισι, lit. ‘double-striking,’ either a descriptive epithet
of the oars that smite the water on both sides of the ship (like Homer's
νέας duduediooas), or indicating ships furnished with a double bank of
oars (deremes).
l. 410, νάϊον ὄχημα, a periphrasis for ναῦν, guae maré vehitur.
λινοπόροισιν αὔραις, ‘ breezes that speed the sails,’ i.e. the ship. Cp.
Phoen, 1713 ναυσίπομπον αὔραν,
G2
84 IPHIGENIA IN TAURIS,
1. 411. The general sense is, ‘ amassing wealth for their houses in
eager rivalry’ (-- αὔξοντες πλοῦτον σὺν GuidAAn); but the construction of
ἅμιλλαν as object of αὔξοντες implies that their zeal is itself fostered by
the competitive process in their search after gain,—‘ adding (as it were)
zeal to zeal.’ “AmiAAa and ἁμιλλᾶσθαι are favourite expressions with
Euripides; cp. Hed. 356 αὐτοσίδαρον ἅμιλλαν, ‘the effort of the sword,’
Med. 557 πολύτεκνον ἅμιλλαν, ‘ eager desire for offspring,’ He/. 165 ποῖον
ἁμιλλαθῶ γόον ; etc.
1.412. φίλα γὰρ ἐλπὶς, etc. The sense is, ‘for fond hope comes to
the bane of mortals (ἐπὶ expressing result), insatiable in the hearts of
men, who carry home a load of wealth,’ etc. But the reading is un-
certain. [See Crit. Appendix.]
1. 416. φέρονται, middle =szbz guaerunt.
1. 417. πλάνητες, etc. Cp. Hor. 4. P. 117 ‘ mercator vagus.’
1, 418. κοινᾷ δόξᾳ, ‘general expectation,’ in contrast with ois μὲν, etc.,
denoting the judgment of individuals. (See next note.)
ll. 419, 420. The best explanation is that of Hartung, Pflugk, and
Kochly. ‘Some there are whose judgment messes the opportunity of
getting wealth, whereas others find it come in thetr way. ~Axatpos is
lit. ‘ unseasonable as regards wealth,’ and eis μέσον ἥκει Ξε 271 medium
ventt, ‘comes to hand’ when wanted; cp. Hel. ἐν μέσῳ λόγους ἔχων.
Observe that ὄλβος, not γνώμα, is the subject of ἥκει. For ots μὲν...
τοῖς δὲ (a somewhat rare sequence) cp. Demosth. p. 1031 ἃ μὲν... τῶν
δέ. What the Chorus mean to say is, that though all seek and expect
to gain wealth, men differ as to their estimate of the right meams.
[Others take εἰς μέσον = μετρίως, with ἄκαιρος in contrast, i. 6. ‘some men
have zmmoderate ideas about wealth, while others have them in modera-
tion.” This makes fair sense, only it rather forces ἄκαιρος, which is
‘ill-timed’ rather than ‘ immoderate,’ and the meaning assigned to εἰς
μέσον is also questionable. |
1. 421. πέτρας cuvdpopddas. Cp. 1. 124 η.
1. 422. ddmvous, ‘restless,’ owing to the perpetual disturbance of the
water. The Thracian coast about Salmydessus, near the Bosporus,
was very stormy and dangerous to mariners, ἐχθρόξενος ναύταισι Aesch.
Prom. 746. Cp. Xen. Anab. 7. 5.12.
Φινεΐδας, from Phineus, the legendary king of the district. For the
story of him and his sons see Classical Dictionary, It is alluded to by
Sophocles Anz. 968—
6 Θρῃκῶν
dgevos Σαλμυδησσὸς, ἵν᾽ ἀγχίπτολις “Apns
δίσσοισι Φινεΐδαις εἶδεν ἀρατὸν ἕλκος,
1. 425. Amphitrite, as the wife of Poseidon, personifies the restless
motion of the billows.
NOTES. LINES 411-444. 85
1. 428. Νηρήδων χοροὶ, cp. 1. 274, 721. Aul. 1055 εἱλισσόμεναι κύκλια
πεντήκοντα κοραὶ Νηρῆος, Zroad. 2 ἔνθα Νηρήδων χοροὶ κάλλιστον ἴχνος
ἐξελίσσουσιν ποδός.
l. 420. μέλπουσιν, ‘sing amid the dance.’ Μέλπειν (from μέλος, ‘ the
measure’ in dancing or music)=/udere as well as cantare. Cp. χορῶν
μολπαὶ Heracl. 780, μέλπεσθαι “Apni Hom. 71 7. 241.
1. 430. πνοαῖς after δραμόντες 1. 426, the clause ὅπου, etc. being paren-
thetic, ‘scudding before the breeze.’ Others join πνοαῖς with συριζόντων,
the noise of the rudder being caused by the ship’s motion when impelled
by the gale.
ll. 431, 432. συριζόντων expresses the ‘ swirl’ of the water round the
rudder as the ship speeds on her course, and εὐναίων probably means
‘resting in its groove,’ as in a bed (εὐνήν); not, as some take it, ‘ keeping
the ship steady’ as it were ἐν εὐνῇ, whence anchors are called in Homer
εὐναί. Hermann renders it guzetis gubernaculis, i.e. ‘motionless, the
wind being suffered to drive the ship onward without the steersman’s
aid; but this is hardly consistent with συριζόντων.
1. 433. avpatow, instrumental dat. with συρίζοντων (see note on
1. 430). The W. and S.W. winds would be favourable for a passage to
Tauri.
ll. 435-438. The island of Leuce, in which stood a temple to
Achilles, was off the mouth of the Ister (cp. Azdr. 1262 λευκὴν Kar’
ἀκτὴν évros Εὐξείνου πόρου). It derived its name either from the colour
of the coast or from the flocks of white sea-birds that abounded there
and on the neighbouring mainland. The whole island was sacred to
Achilles, and was said to be the place to which Thetis transported his
dead body. But the Δρόμος ᾿Αχιλλέως was a long narrow peninsula
off the mouth of the Borysthenes, formerly joined to the mainland.
Here Achilles was said to have made a race-course, and instituted
games during or after the Trojan war ; and many writers have confounded
this spot with the White Island above mentioned, which, as we have
seen, was consecrated to the same hero. Euripides has probably not
made this mistake, since he mentions each successive stage of the
voyage in geographical order, from the Bosporus, past the coast of
Salmydessus, and thence along by Leuce to the Cursus Achillis, which
joins the Tauric Chersonese. See Map at the end.
l. 439. εὐχαῖσιν δεσποσύνοις = votis herilibus. Cp. Hec. τοῖ τὰς
δεσποσύνους σκηνάς. The allusion is to Iphigenia’s wish 1. 354.
1. 440. φίλα perhaps has a sarcastic force, ‘ Leda’s darling,’ or ‘ pre-
ctous daughter,’ whom I hate.
1. 443. αἱματηρὰν, because the precursor of death. Cp. 1. 54, also
643 χερνίβων ῥανίσι μελόμενον αἱμακταῖς.
1. 444. εἱλιχθεῖσα, ‘wreathed’ as with a garland, the drops of water
86 IPHIGENIA IN TAURIS.
forming a circlet round the head; a highly poetical expression, having
a special significance by contrast with the usual festa/ garland. Cp.
χοαῖσι στέφει in Soph. Antig. 431; also χαίτην ἀμφὶ σὴν χερνίψομαι
1, 622.
1. 445. χερὶ, not literally (see 1. 40), but Iphigenia’s lustration was the
signal for sacrifice (1. 58).
θάνῃ is more graphic than the strictly grammatical θάνοι (after εἴθε
ἐλθοῦσα τύχοι), as if Helen were actually in her power. This use of the
subjunctive for optative is quite common. Cp. Ovest. 982 μόλοιμι...
iv’ ἐν θρήνοισιν ἀναβοάσω. '
1. 446. ἀντιπάλους, ‘in requital’ for the sufferings of Iphigenia, of
which Helen had been the prime cause. Cp. 1. 356.
1. 450. δουλείας παυσίπονος = δουλείας πόνους παύων (Wecklein).
1. 452. καὶ γὰρ, etc., ‘for even in dreams I would wish to have the
society of my home.’ The allusion is of course to Iphigenia’s dream of
Argos (1. 44, etc.).
1. 454. ἀπολαύειν, exegetical infin., ‘so as to enjoy,’ etc.
1. 455. κοινὰν χάριν, acc. in apposition to the clause ὕμνων ἀπολαύειν,
‘a pleasure that one may share with the wealthy,’ i.e. one which we,
the lowly and unfortunate, can still enjoy in company with those whose
lot is more blest than ours.
ὄλβῳ = τοῖς ὀλβίοις, ‘ wealthy’ in the literal sense, i.e. ‘ prosperous.’
1. 456. Here begins the anapaestic march of the Chorus, as they see
the two strangers approaching, manacled for the sacrifice.
δίδυμοι, not necessarily ‘coupled together,’ but ‘here come ¢he fair,
their hands fast bound with chains.’
1. 458. πρόσφαγμα. Cp. 1. 243 n.
The words σιγᾶτε, φίλαι are addressed to the remainder of the Chorus
by the Coryphaeus, who speaks these anapaestic lines,
1. 459. ἀκροθίνια, ‘choicest specimens.’ Cp. 1]. 75 n., also Phoen. 203,
where the Chorus style themselves ἀκροθίνια Λοξίᾳ, as specially chosen
for Apollo's service.
1. 460. ναοῖσι, dat. after πέλας βαίνει -- πελάζει. (Paley.) πέλας by
itself takes the genitive.
1. 461. The reference is to the Herdsman’s concluding words, ll. 336-
339-
1. 463. εἴ σου, etc., an apology in keeping with Iphigenia’s expressed
reluctance to offer human sacrifices (Il. 225, 380 n.).
1. 466. δίδους ἀναφαίνει -- φανερῶς δίδωσι, ‘plainly,’ or ‘publicly
offers.’ The Chorus desire to emphasise the statement that they are
forced to conform to the plainly-established law of the country, which is
distasteful to them as Greeks (οὐχ ὁσίας “Ἑλλησι).
Enter IPHIGENIA. Il. 467-575. (To the attendants.) ‘ Loose their
NOTES. LINES 445-472. 87
bands, and prepare the rites within. (To Pylades and Orestes.) Who
are your parents, unhappy strangers, and your sister, if ye have one?
Whence came ye to these distant shores, alas! never to return?’
ORESTES. ‘ Why pitiest thou our state, adding pain to misery? Why
mourn a doom that is inevitable? Fortune must have her course,
and we know your customs here” eu. ‘Which of you is Pylades ?’
Or, ‘ This ts he’? pn. ‘Ls he thy brother?’ OR. ‘in friendship only ;
we are companions in trouble” Irn. ‘ Wilt thou not tell me thy name ?”
Or. ‘Why need’st thou know it? better to die nameless’? Ivy. ‘What
then ts thy country?’ OR, ‘Argos, whence I wander an exile” IPH.
‘Then art thou welcome. Knowest thou Troy, which they say has
fallen?’ OR. ‘ That report ἐς true. rH. ‘And Helen, where is she?’
Or. ‘At Sparta with Menelaus? Yeu. ‘Has Calchas too returned ??
Or. ‘Zits said he has perished” ἸΡΗ. ‘How fares Laertes son?’
Or. ‘He lives, but is a wanderer still” Te.‘ My curse upon him!
But ts Achilles alive?’ OR. ‘He ἐς not; vain was his wedding at
Aulis.” ἸΡΗ. ‘’ Twas a crafty one, they say. Or. ‘Who art thou,
knowing our affairs so well?? ΤΡΗ. ‘ From Hellas I came when a child.
But what of the general, Agamemnon?’ Or. ‘ Speak not of him! he is
dead, by a woman slain. Ask meno further” IPH.‘ This one question
more; ts his wife alive?’ OR. ‘Nay; her own son slew her, avenging
his father’s death,’ eu. *’ Twas a righteous crime! But has Aga-
memnon another child? OR. ‘One daughter, Electra, still a maid.’
Ipu. ‘What say they of her that was sacrificed ?? Or. ‘Nought, save that
she perished yonder. eu. ‘ Lives then the son of him who was slain ?’
Or. ‘ He lives, nowhere and yet everywhere. IPH. ‘Away then, vain
dreams, nought availing!’ OR. ‘ The gods, too, alike are vain, and the
words of seers, wherein he that trusteth ts miserably undone.
1. 467. elev, not for εἴη or εἴησαν, but a form of the interjection εἶα.
Cp. αἰὲν for det Aesch. Ag. 684, also εἶτεν, ἔπειτεν, Ionic forms of
εἶτα, ἔπειτα.
1. 468. μέθετε, ‘loose’ from their bands. Cp. 1. 628 δεσμῶν ἄτερ.
Victims for sacrifice must be free and unrestrained, and reluctance on
the part of the animal was considered a bad omen. Cp. He/. 1561 π.
In Goethe’s drama, Act i. Sc. 2, Iphigenia herself looses the bands of
Pylades, exclaiming, ‘dangerous is the freedom that I give thee!’ since it
was the precursor of doom.
1. 470. στείχοντες, etc., said to the king’s attendants, who had brought
the captives from the palace (1. 335).
1. 471. ἐπὶ τοῖς παροῦσι, ‘for the present occasion,’ dat. of circum-
stance.
1. 472. ἄρα for the usual dpa, as in Jom 563 πότ᾽ ἄρα, etc. Cp. Phoen.
1675 νὺξ dp’ ἐκείνη Δαναΐδων μ᾽ ἔξει μίαν; [Hermann, however, denies
88 IPHIGENIA IN TAURIS.
this usage of dpa, and takes all such instances as double interrogations,
i.e. (1) ‘Have you a mother?’ (2) ‘ Who is she ?”]
1. 474. The mention of ‘sister’ leads Iphigenia, whose mind is full of
her own supposed bereavement, to fix her thoughts on this relation alone,
to the exclusion of the father and mother. The ‘irony’ of the situation
is obvious, especially where she proceeds to exclaim τίς οἵδ᾽ ὅτῳ etc.,
being herself ignorant of the facts presently to be revealed.:
1. 476. τὰ τῶν θεῶν, ‘the dispensations of the gods.’ Cp. Alc. 785 τὸ
τῆς τύχης γὰρ ἀφανὲς oi προβήσεται.
1. 477. οὐδὲν κακὸν, i.e. ‘what misfortune may come.’ The context
sufficiently shows that /ztuve evil is intended, and though it is of course
true that future good, as well as evil, is hidden from man’s knowledge,
present circumstances would naturally lead Iphigenia to confine her
attention to the latter.
1. 478. παρήγαγε, etc., ‘leads men aside (from certainty) into the
region of the obscure.’
Some have found fault with this line as a mere repetition of what has
just been said. It is no doubt the same sentiment, but put into a
different form, and gives a reason for the statement οὐδὲν οἶδ᾽ οὐδεὶς
κακόν. Moreover τύχη is each man’s individual fortune, forming a part
of the general ‘ divine dispensation’ mentioned in 1. 476.
1. 480. ὡς, ‘since,’ referring to the epithet ταλαίπωροι, as well as to
the question πόθεν ἥκετε; 586 means, ‘wretched indeed are ye, who
have come so far never to return !’
1. 481. ἀεὶ explains μακρὸν, ‘a long time, even for aye.’
1. 482. ἐπὶ probably, as Mr. England renders it, ‘at the thought of,’
though generally taken as = zusuper, ‘in addition to our impending
misfortunes.’ Cp. Or. 1020, etc., where Orestes deprecates his sister's
commiseration, as likely to unman him at the hour of death.
1. 485. οἴκτῳ, i.e. by moving pity in others.
[1. 486. The reasons for suspecting this line to be interpolated are
given in Crit. Appendix. |
1. 488. For the phrase μωρίαν ὀφλισκάνειν, ‘to incur the charge of
folly,’ cp. Adc. 1093, Soph. Ant. 457; also ἀμαθίαν ὀφλήσομεν Hec. 327.
See Liddell and Scott, s. v. ὀφλισκάνω.
1. 489. ὁμοίως, ‘all the same,’ as in Ak, 71 δράσεις θ᾽ ὁμοίως
ταῦτα.
1. 491. Cp. Hippol. 380 τὰ χρήστ᾽ ἐπιστάμεσθα καὶ γιγνώσκομεν. This
is the sort of tautology for which Aristophanes (Δ αγας 1154) makes
Euripides find fault with Aeschylus, instancing the line
ἥκω γὰρ és γῆν τήνδε καὶ κατέρχομαι.
Here it is intentional, and marks Orestes’ impatience at being reminded
of a fact which he knew only too well.
NOTES. LINES 474--51τ6. 89
1. 492. ἐνθάδ᾽ ὠνομασμένος, ‘mentioned here by name,’ as reported by
the herdsman to Iphigenia, 1. 249.
1. 494. ἐν ἡδονῇ = ἡδύ. Cp. ἐν ἀσφαλεῖ 1. 762, ἐν εὐμαρεῖ Hel. 1227 ;
ἐν τάχει Aesch. Prom. 766.
1. 495. πατρίδος Ἕλληνος. See note on 1. 341.
1. 499. ὃ γεννῆσας πατήρ. Cp. 1. 360n.
1. 500. δυστυχεῖς, etc., possibly imitated by Horace Hfzst. 1. 7. 92—
‘Me mzserum, patrone, vocares,
Si velles, inquit, verum mihi ponere nomen.’
1. 501. τοῦτο μὲν, i.e. the fact of your being δυστυχής. ‘ This,’ Iphi-
genia says, ‘is fortune’s doing; I do not require to be told it.’
1. 502. Orestes dreads the mockery of strangers more than death itself ;
hence he will be ‘nameless,’ so that their ridicule cannot harm him. In
the Azas of Sophocles there is frequent allusion to the ‘laughter of foes’
as the bitterest ingredient in the hero’s cup of woe (Il. 199, 958, 1403,
etc.). In the AZedea (1. 1362) the queen consoles herself with the thought
that Jason shall nof,taunt her (λύει δ᾽ ἄλγος ἢν σὺ μὴ ᾽γγελᾷ5). Cp.
H. Fur. 286, where Wats says that to give occasion for the laughter
of foes is ‘an evil worse than death.’
1. 503. Cp. Aesch. Prom. V. 646 φθόνος μὲν οὐδεὶς, “1 have no ob-
jection.’
ἢ (better than ἢ) φρονεῖς, etc., ‘are you vea/ly so proud’ as to mind
telling me this ὃ
1. 506. οὐδὲν κέρδος, sc. ἐμοὶ, with ws θανουμένῳ.
1. 508. *Apyos, i.e. the district of Argolis. Cp. Zhuc. 6. 105 οἱ
Λακεδαιμόνιοι és TO” Apyos ἐσέβαλον. The zown of Argos was some six
miles distant from Orestes’ native town, Mycenae.
], 512. οὐχ ἑκὼν ἑκὼν, an instance of verbal paradox, much affected
by Euripides, for which Aristophanes ridicules him in the Acharnzans
395, etc. (See notes on Ak. 141, Hel. 138). Orestes fled ‘ unwil-
lingly,’ inasmuch as the Furies drove him from land to land; ‘willingly,’
because he was not expelled by his countrymen, and moreover he hoped
to get a respite from his toils on reaching Tauri (ll. 85, etc.).
1. 513. καὶ μὴν, etc., ‘and yet (though you come unwillingly) your
coming is welcome to me.’ [The transference of this distich from its
original place after 1. 516 is clearly an advantage. }
1. 514. σὺ τοῦδ᾽ ἔρα, sc. πόθου, ‘cherish thou that longing of thine,’
i.e. I wish thee joy in its fulfilment. ᾿Ερᾶν, like our ‘love,’ may mean
to ‘cherish’ a pleasure attained, as well as to ‘desire’ something in the
future.
1. 516. παρέργῳ, in its usual sense of ‘additional trouble,’ as in 27.
Fur.1340 πάρεργα yap 748 ἔστ᾽ ἐμῶν κακῶν (incrementum malorum).
Orestes means, that the trouble of answering her enquiries is not worth
9ο IPHIGENIA IN TAURIS.
considering, when compared with the greater trouble that is coming
upon him.
1, 518. ὡς μήποτ᾽ ὥφελον -- ὧς ὥφελον μὴ εἰδέναι.
1. 519. οἴχεσθαι -- ὀλέσθαι, ‘has perished ;’? hence δορὶ is dat. of the
instrument.
1. 520. Cp. Bacch. 1230 οὐδ᾽ ἄκραντ᾽ ἠκούσαμεν,
1, 522. τῶν ἐμῶν τινι is perhaps intentionally vague, and may refer to
the family generally, himself of course included. The return of Helen
had no direct influence upon the fortunes of Orestes and his house; but
it marked the termination of the war, which occasioned the return of
Agamemnon and the other heroes. According to Homer (Od. 3. 305,
etc.) Menelaus did not return until seven or eight years after Agamem-
non’s murder; but here, as elsewhere, Euripides does not follow the
Homeric narrative. See He/ena, Introduction, p. ix.
1. 523. προὐφείλει, etc., i.e. ‘I owe her a grudge of old,’ as the
prime cause of the war.
1. 525. μῖσος, abstract for concrete noun, =‘ hateful object.’ Cp.
ἀμαθίαν 1. 386 n., also Med. 1323 ὦ μῖσος, ὦ μέγιστον ἐχθίστη γύναι.
1. 526. γάμων, in reference to her illicit nuptials with Paris.
1. 528. πάντα συλλαβοῦσά μ᾽ ἀνιστορεῖς, i.e. ‘you ask me a com-
prehensive question.’ Her query is simple enough on the surface, but
Orestes knew how much it involved in detail; hence he says (1. 530)
‘examine me, and I will tell you. Cp. Hel. 765 ἢ πόλλ᾽ ἀνήρου μ᾽ evi
λόγῳ μιᾷ θ᾽ 659.
1. 529. τοῦτο, a cognate accus., since ἐπαυρέσθαι takes the genitive.
σοῦ or ἀπὸ σοῦ must be supplied.
1. 531. Calchas is reported to have died of grief at being beaten in
soothsaying by Mopsus, grandson of Teiresias, at a grove sacred to
Apollo, near Colophon. (Strabo 14. I.) |
1. 533. ὦ πότνια, 1. 6. Artemis (1. 463).
ὡς εὖ, guam juste. (Schone.)
τί γὰρ, sc. πράσσει, as in ll. 543, 576, =‘ how ¢hen about Odysseus ?”
or ‘why then what,’ etc. Cp. Matt. 27. 23 Ti yap κακὸν ἐποίησεν ;
T'ap=-yé ἄρα, and the force of the latter particle here predominates.
1. 534. ὧς λόγος. Orestes might have heard this by report from
Menelaus, who in Od. Bk. 4. tells Telemachus of his father being alive,
upon previous information from Proteus. (Wecklein.)
1, 536. μηδὲν κατεύχου, ze zmpreceris. Exultation over a fallen foe
was considered indecorous. Thus Odysseus rebukes Eurycleia, Hom.
Od, 22. 411—
ἐν θυμῷ, ypnv, χαῖρε, καὶ ἴσχεο μηδ᾽ ὀλόλυζε"
οὐχ ὁσίη κταμένοισιν ἐπ᾿ ἀνδράσιν εὐχετάασθαι.
What follows refers to the disordered state of Ithaca during the chief-
NOTES. LINES 518-562. gt
tain’s absence. For νοσεῖν, a metaphor transferred from bodily to
political ‘ disorder,’ cf. Med. 16 καὶ νοσεῖ τὰ φίλτατα.
1. 538. ἄλλως, ‘ fruitlessly,’ inasmuch as the nuptials were never com-
pleted. Cp. 1. 25.
1, 539. οἱ πεπονθότες, purposely vague, like τινί in 1. 522.
1.540. Mr. England takes τάφ᾽ as a crasis for τὰ ἐπὶ, ‘towards
Hellas,’ i. 6. ‘2 Hellas,’ because the thought is directed thither. Is it
not rather a crasis for τὰ ἀπὸ, ‘what comes from Hellas,’ i.e. ‘ Greek
affairs?’ Cp. 1.1182 n.
1. 541. ἀπωλόμην, ‘suffered misfortune,’ i.e. ‘exile. So perzre in
Plautus, with or without ὁ fatria expressed. Cp. 1. 1363 ἣν ἀπώλεσ᾽ éx
δόμων.
1. 543. εὐδαιμονεῖν, in allusion to Agamemnon’s presumed ‘ good for-
tune’ as victor at Troy. Orestes, knowing his sad fate, replies οὐ γὰρ
ὃν, etc., i.e. od γὰρ (ἐκεῖνος), ὃν οἶδα, τῶν εὐδαιμόνων (ἐστί).
1. 548. τινά. So Haemon, Soph. “4711. 751, says of Antigone ἥδ᾽ οὖν
θανεῖται, καὶ θανοῦσ᾽ ὀλεῖ τινὰ, meaning Azmself.
1. 550. ἐστέναξας, the aorist referring to an action just a moment past,
where we should use the present, ‘why do you sigh?’ Cp. ἐπήνεσα
Med. 708, ἐκάλεσα Hel. 348, ἀπίπτυσα 2b. 664, etc.
1. 552. γὰρ has here its ordinary zz/ferential force (1. 533 n.), the
sense being, ‘ay (well may’st thou bewail him) 207, etc.
ἐκ, ofven agent for ὑπὸ, occasional in Attic Greek, but common in
Herodotus. Cp. Soph. Ant. 264 é« τῶνδ᾽ ἄρχομαι.
1. 556. ὃν ἔτεκε, for emphasis, like ὁ γεννήσας πατὴρ 1. 360.
1. 557. ὧς, added to the simple question τί δὴ θέλων ; appears to have
the force of ‘what was his avowed motive?’ The δὴ emphasises τί,
and must not be confounded with the ironical ὡς δὴ, as in 1. 582.
1. 559. ὡς εὖ. Cp. 1.5330. For δίκαιον as 51. ΞΞ- δίκην Hermann
quotes Aesch. Agam. 812 δικαίων ὧν ἐπραξάμην πόλιν. With κακὸν it
forms an oxymoron, ‘an act of justice, though in itself criminal.’
The verb εἰσπράσσειν is not found elsewhere in Euripides, but it is
specially used in prose of exacting payment of debts, and is therefore
appropriate to the context here.
1. 560, δίκαιος dv, 1. 6. ‘ though justified (in the act) the gods do not
allow him to prosper.’ Possibly also δίκαιος may contain a tacit
allusion to the fact of Orestes’ acquittal before the court of Areopagus
(1.965). But in any case δίκαιος ὧν goes with εὐτυχεῖ, not (as Hermann
takes it) with τὰ πρὸς θεῶν.
1. 561. λείπει, historic present, ‘has he anyone left,’ etc.
1. 562. Euripides takes no notice here of the other daughter, Chryso-
themis, whom he mentions in the Ovestes 1. 23, and who appears as one
of the characters in Sophocles’ Ziectra,
Ο2 IPHIGENIA IN TAURIS.
1. 566. χάριν ἄχαριν, another oxymoron, ‘in an ungrateful cause, the
cause of a bad woman,’ viz. Helen. Cp. Phoen. 1755 χάριν ἀχάριτον eis
θεοὺς διδοῦσα. The prepositional χάριν, being actually a subst., may take
an adj. in attribution. Cp. 1. 1445, Soph. Azas 176 νίκας ἀκάρπωτον χάριν.
1, 568. κοὐδαμοῦ καὶ πανταχοῦ, i.e. with no abiding-place, but
wandering all over the world.
1. 569. dpa = ‘after all,’ as in 1.351. Cp. Hel. 616 n. ἐνθάδ᾽ ἦσθ᾽
ἄρα.
1. 570. σοφοὶ δαίμονες. in allusion to the oracle of Apollo, which he
imagines to have deceived him. Cp. ll. 77, etc.
1.572. Monk cites Hec. 959 φύρουσι δ᾽ αὐτὰ (‘human affairs’) θεοὶ
πάλιν τε καὶ πρόσω | ταραγμὸν ἐντιθέντες.
1.573. The text is doubtful. With λυπεῖταν we must supply τις,
taking ἕν μόνον as acc. of respect, ‘ one thing alone is a source of pain
to a man, when,’ etc. Whatever be the true reading, we have here one
of Euripides’ favourite invectives against soothsayers, who were at this
time especially unpopular, for having recommended the disastrous ex-
pedition against Sicily. See note on He/. 744.
1. 575. ὡς ὄλωλε, a formula expressing reserve, = ‘ perishes miserably.’
Cp. Med. 889 ἀλλ᾽ ἐσμὲν οἷον ἐσμὲν, and Tennyson’s Geraint and Enid,
‘he being as he is,’ i.e. dead. Orestes adds, in bitterness of soul, τοῖσιν
εἰδόσιν, 1.6. ‘as those only know, who (like myself) have experi-
enced it.’
1. 576. τί δὲ, etc., sc. πράσσουσα, and cp. 1. 533.
ll. 578-642. IPHIGENIA. ‘Listen; 7 have a plan for thy safety.
Welt thou, if 7 release thee, carry a letter from me to Argos? Thus
thou mayest go free, and let this man abide his fate” OR. ‘* Nay, rather
give him the letter, and let me remain here. He is the companion of my
JSortunes ; I cannot save my own life by his destruction” ΤΡΗ. ‘ What
a noble soul ts thine! May my brother, if I find him, be like thee.
Flave then thy will? OR.‘ Who will sacrifice me?? Irn. “7, for tis
my office. OR.‘ With thine own hand?’ Jen. ‘No, 7 do but sprinkle
thy head; others will do the deed? OR. ‘What shall be my tomb?’
ΤΡΗ. ‘A fiery chasm in the rock. OR.‘O for a sister's hand to bury
me? pH. ‘ Vain prayer! for she is far away. Yet will I do thee
what service [ can, with otl and honey and rich adornment for thy corse.
But I go to fetch the letter. (To the attendants.) Guard them mean-
while unbound,’
Exit IPHIGENIA,
1. 578. Adyov, ‘plan’ (England). Cp. ll. 753, 912.
1. 579. For the sing. σπεύδουσα, in apposition to the plural subject of
ἥκομεν, see 1. 349 Nn.
1, 580. τὸ εὖ = ‘success.’ Cp. Aesch. Agam. 120 τὸ δ᾽ εὖ νικάτω.
NOTES. LINES 566-607. 93
ll. 584-587. This incident of the ‘captive’ is generally supposed to
have been introduced on account of Iphigenia’s presumed inability to
write the letter for herself, the education of Greek women being, even in
a later age, very much neglected. However this may be, her leading
motive is obviously to arouse pity in the heart of Orestes for her un-
fortunate position, and to deprecate any imputation of cruelty on her
part in the performance of an enforced duty. Possibly the whole story
is a ‘ pious fiction,’ invented for the occasion ; at all events, according to
Greek notions, such a device would be quite excusable.
1.586. For the masc. φονέα with fem. χεῖρα cp. 1. 341 n., and add
ref. to Med. 360 χθόνα σωτῆρα κακῶν.
1, 591. The sequence οὔτε... καὶ for οὔτε... τε is very rare. Examples
occur in the N. T., Johm 4. 11, and in Lucian Dial. Mar. 14. 1, but
no earlier instance is quoted to illustrate the text.
1. 592. θέλω, sc. σὲ εἰδέναι. This is another instance of ‘irony,’
Orestes himself being her dearest friend there.
1. 593. καὶ, not ‘also,’ with AaBavy =‘ thou as well as I,’ but ‘ even,’
with σώθητι, emphasising od (‘thou, even ¢houw,’ rather than anyone
else), in special contrast to οὗτος 1. 595. Iphigenia could not lawfully
save a prisoner, but she resolves to save Orestes in spite of law, not as
yet exactly knowing how to do it.
οὐκ αἰσχρὸν, i.e. one that you need not be ashamed to take. She
wishes to remove any scruples Orestes might have about leaving his
friend in the lurch. To this he replies directly in 1. 606 αἴσχιστον, etc.
1. 599. The sense is, ‘I am the conductor (pilot) of this adventure
(voyage); he is only my companion to share my troubles.’ The actual
fact of their voyage adds reality to an ordinary metaphor. In κοινῇ τ᾽
ἔπλευσα (1. 675) the allusion is perhaps not metaphorical.
1. 602. χάριν τίθεσθαι, sc. σοι, ‘to oblige you at the cost of (ἐπί) his
destruction.’
1, 603. ὡς for οὕτως is rare in tragedy. It occurs however in 77oad.
721, Hec. 888, Elect. 155, Bacch. 1068 (England); to which may be
added Aesch. Ag. 992 εἰ πάντα δ᾽ ὡς πράσσοιμεν.
1. 605. ὃ χρήζων, ‘whoever will.’ Cp. Xen. Cyrop. 2. 1. 18 ὃ χρήζων
λαμβανέτω ταῦτα. ᾿
1. 606. αἴσχιστον ὅστις, a mixture of the two constructions αἴσχιστον
εἴ τις and αἴσχιστος (ἐστὶν) ὅστις. Cp. Hel. 272—
καὶ τοῦτο μεῖζον τῆς ἀληθείας κακὸν,
ὅστις τὰ μὴ προσόντα κέκτηται κακὰ,
also Thuc. 3. 45 πολλῆς εὐηθείας ἐστὶν, ὅστις οἴεται, etc. Euripides is
rather fond of this sort of anacoluthon; cp. Hel. 267, 941, Phoen.
500.
1, 607. σέσωται is the true Attic form, from the older σαόω (caw).
94 IPHIGENIA IN TAURIS.
Afterwards came σέσωσμαι, formed from ow lw, but the 1 aor. was
always ἐσώθην.
1. 610. ὀρθῶς φίλος. Cp. Soph. Anz. gg τοῖς φίλοις δ᾽ ὀρθῶς φίλη.
1. 613. πλὴν ὅσα, etc., ‘save in so far as,’ etc., i.e. ‘only I see him
not.’ Πλὴν, etc., is almost equivalent to ἀλλ᾽ οὐχ δρῶ νιν.
1. 616. τοῦδε, 1, 6. ‘of dying,’ not (as some take it) ‘ of Pylades here,’
Cp. ll. 485, ete.
τυγχάνει -- “15 your lot” or ‘destiny,’ i.e. ‘you must have a strong
desire,’ etc.
tts in its colloquial use=‘ sort of,’ applied to something strange and
unaccountable. (Jelf, Gr. Gram. § 659.)
1. 618. προστροπὴν, lit. ‘supplication,’ hence priestly ‘ office.’
1. 619. ἄζηλα, neut. pl. in apposition to preceding sentence θεᾶς...
ἔχω. Cp. 1. 650.
1. 620. κείμεθα being virtually the passive of ri@nus=‘ I am subjected
to,’ and is naturally followed by εἰς ἀνάγκην.
1. 626. πῦρ... χάσμα τε, a sort of hendiadys,=‘a chasm full of
fire.’ Diodorus Siculus (20. 14) thinks Euripides may have borrowed
the idea from some description of a statue of Cronos (i.e. Baal-Moloch)
at Carthage, on whose sloping arms children were laid for sacrifice, so
as to roll off into a fiery chasm beneath.
1. 627. πῶς av=utinam. Cp. Alc. 865 πῶς ἂν ὀλοίμαν;; also AZed.
97, 173, etc. Περιστέλλειν was the technical term for laying out a
corpse and dressing it in funeral array (κόσμος Alc. 149 n.), a duty
which devolved upon the nearest relations of the deceased. Cp. Soph.
Ant. 903 τὸ σὸν δέμας περιστέλλουσα.
ll. 628, etc. In Iphigenia’s reply the ‘irony,’ to which we have pre-
viously adverted (1. 592), reaches its climax.
1. 630. οὐ μὴν with ἀλλὰ in its usual sense= verumtamen, lit. ‘ not
(so) indeed, but,’ etc.
1. 631. ὧν... χάριν, ‘ whatever service is in my power I will not fail
(to perform), -- τούτων χάριν ἃ δυνατόν ἐστι δοῦναι. Performance of the
regular rites being impossible under the circumstances, she will do the
best she can, by casting the usual offerings into the ‘ fiery chasm,’ called
τάφος (1. 632), and πυρὰ (1. 635).
11. 632-635. See the account of the burial of Patroclus in Homer
71. 23. 164, etc.; also that of Achilles referred to in Od. 24.67 καίεο
δ᾽ ἔν τ᾽ ἐσθῆτι θεῶν καὶ ἀλείφατι πολλῷ καὶ μέλιτι γλυκερῷ, and Aesch.
Persae 612-620.
1. 633. κατασβέσω doubtless refers to ‘quenching’ the remnant of
fire left in the smouldering ashes. All Iphigenia could really do would
be to pour the oil into the chasm where the remains of Orestes lay,
‘since the ashes could not be cod/ected for burial in the usual way.
NOTES, LINES 610-656. 95
1. 634. Cp. Aesch. Pers. 614 τῆς τ᾽ ἀνθεμούργου στάγμα, παμφαὲς
μέλι. No translation can do justice to the exquisite beauty of either
line. Such an expression as (when literally rendered) ‘the joy (lit.
* brightness’) of the tawny mountain-bee that gusheth from flowers’ is
perhaps unrivalled.
1. 637. τὸ δυσμενὲς, etc., ‘do not take (interpret) the unkindly act (of
slaying you) as my doing.’ The stress is on ἐμοῦ, hence μὴ ᾿μοῦ, not μή
μου, is the right reading.
1. 638. δεσμῶν ἄτερ. See note on 1. 468, The attendants now re-
appear from within the temple (1. 470).
l. 641. πιστὰς, ‘ credible,’ because conveyed in writing, not ea mere
report.
ll. 643-657. Here follows a short Commos, or dialogue between the
Chorus and the two strangers, commiserating the fate of Orestes and
congratulating Pylades on his escape; yet he too is to be pitied on ac-
count of the loss of his friend. At 1,651 the Chorus separate into two
halves, reuniting at the Epode in 1. 654.
1. 645. peAdpevov = ‘consigned to,’ lit. ‘in the care of,’ or ‘at the
mercy of,’ as if the implements of sacrifice des¢ved their victim. Cp.
Hel. 197 (of Troy) πυρὶ μέλουσαν δαΐῳ.
1. 646. οἶκτος γὰρ, etc., ‘zay, this is no matter for pity, rejoice
rather. Observe, however, that the two clauses are inverted; the one
with ἀλλὰ should really come first, and is answered by γάρ.
1, 647. veavia is here a trisyllable, answering to χερνίβων in the
strophe, 1. 643.
1. 648. σεβόμεθα -- μακαρίζομεν, followed by the usual gen. of the
eause or ground of congratulation.
1. 649. πόδα, the cognate acc. with ἐπεμβάσει. Cp. ob Baivw πόδα
Elect. 94, ἐκβήσει πόδα Heracl. 168, etc., etc.
1. 650. ἄξηλα, cp. 1.616n. Pylades refuses congratulation, as Orestes
had deprecated pity.
1.651. σχέτλιοι πομπαὶ, said to Pylades, in reference to his return home.
1. 654. μᾶλλον, sc. διολλύμενος (Hermann). The text is uncertain
(see various readings).
1. 655. δίδυμα péepove, etc., ‘is distracted with doubt, ὙΠῸ etc.
Cp. Hom. 71. 16. 435 διχθὰ δέ μοι κραδίη μέμονε.
1. 656. mapos=fotcus, as in Hom. 71. 8. 166 πάρος τοι δαίμονα δώσω.
Cp. Lat. przws, as in Hor. Od. 1. 12. 13 ‘ Quid przus dicam,’ etc.
ll. 660-724. ORESTES. ‘Who can she be? Some Argive certainly,
knowing our affairs so well” ῬΥτ, “7 think so too: yet one thing dis-
tresses me. OR. ‘ What ts that?’ Ῥντ, ‘I cannot leave thee here alone
to perish. At home too men will call me coward, betrayer of my
friend—nay even his murderer for private ends. Together we have
96 IPHIGENIA IN TAURIS,
wrought, and together let us perish now. OR. ‘Say not so; it were a
double misfortune for me that thou should’st share my fate. To me, who
am tn misery, death ts but gain; but thou art prosperous still. Go
then, wed my sister and raise up children to our house, and when thou
comest to Argos I charge thee build me a tomb and let my funeral rites
be performed, and tell them how I died. Farewell, true friend and
comrade! Phoebus hath deceived me by lying oracles, and lured me
hither to destruction. PYL. “7 will do thy bidding. But all is not yet
lost, and fortune still may change. OR. ‘Hush! she comes.
1. 657. πέπονθας ταὐτὸ, etc., ‘are your thoughts the same as mine,’
about what we have just heard? The answer of Pylades implies that he
must first learn what Orestes’ thoughts are before he can reply to this
question.
1. 663. Achilles had not been mentioned by zame, only as παῖς Θέτιδος
(1. 537). But, as Mr. England observes, ὀνομάζειν often means in
Homer ‘give him his proper title, i.e. his patronymic ; hence “son of
Thetis” is said to be his ὄνομα.᾽
1. 668. ὡς κοινὰ πράσσουσα, i.e. as being personally interested, being
herself a farticeps rerum.
πράσσει. the usual idiomatic use of indic. for opt. in dependent
clauses, for the sake of effect.
1. 670. τὰ γάρ τοι, etc. This clause explains the preceding one, the
sense being—‘ You have forestalled what I was going to observe about
her accurate knowledge of Greek affairs; ovly 7 do not concur in your
conclusion that she must be an Argive, for the fortunes of our chieftains
are widely known.’ [Hermann makes the clause τὰ γὰρ, etc., paren-
thetic, and refers πλὴν ἕν to ἕτερον λόγον (672). This disturbs the
natural sequence of the clauses, and weakens the force of ἀτὰρ, which
marks the entrance upon a new subject after the period at ἦν.)
τοὺ ‘in fact.’
1, 671. The antecedent of ὧν is πάντες, ‘all who have ever had any
deali with mankind,’ by visiting or being visited. This sense of
ἐπίστροφὴ occurs in He/. 440 οἷσιν ov ἐπιστροφαί. So the verb ém-
oT pepecbar=versarz. [Some take the meaning here to be ‘all who have
paid attention to these matters’ (cp. Soph. Oed. Tyr. 134 τήνδ᾽ ἔθεσθ᾽
ἐπιστροφὴν), but the other interpretation is better. |
ἦν = ‘ever was,’ or ‘has been.’
1. 672. διῆλθε, sc. ἡ νεᾶνις (660), who has heen the subject of all the
previous speech, and therefore would be readily understood here. The
ἕτερον λόγον, as shown by the speech of Pylades, must refer to Iphi-
genia’s acquiescence in the proposal of Orestes that 4e should be left to
die (614). This Pylades repudiates as αἰσχρὸν, though he afterwards
yields to the persuasion of his friend.
NOTES. LINES 657-697. 97
1. 673. ἄμεινον ἂν μάθοις, i.e. by my help, when you have explained
yourself, ‘you will understand better’ what she meant.
1. 675. κοινῇ τ᾽ ἔπλευσα, in direct allusion to Orestes’ words, 1. 600.
The sequence te ... καὶ, =‘as... even so,’ marks a necessary connexion
between the two facts; kat... καὶ (as in the next line) considers each
separately =‘both ... and;’ te... τε (677) merely joins and enume-
rates two or more objects of a similar kind.
1. 676. δειλίαν, i.e. ‘the reputation of cowardice. Cp. Med. 218
δύσκλειαν ἐκτήσαντο. So, in a good sense, Hel, 1151 ἀρετὰς κτᾶσθε,
‘win the meed of valour.’
1, 679. The postposition of σὲ brings together the two verbs προδοὺς
and σεσῶσθαι for the sake of contrast. Cp. Jon 293 πῶς ξένος σ᾽ ὧν
ἔσχεν οὖσαν ἔγγενῆ ;
1, 680. ἐπὶ with dative indicates the circumstances, ‘ zw/z/e your house
was in disorder.’ (Paley.) For νοσεῖν in its metaphorical sense cp.
1. 693 οὐ νοσοῦντα μέλαθρα, and note on 1. 536.
1. 681. papas μόρον. Cp. Androm. 836 φόνον ῥίψασα συγγόνῳ,
Aesch. Zum. 27 Πενθεῖ καταρράψας μόρον. So of treacherous designs
ῥάπτειν δόλον, etc. like Latin swerve, consuere. See note on Alc,
537:
1, 682. γαμῶν, prob. the present, ‘as having in your sister an hezress
for my wife,’ since she would become one by the removal of Orestes.
γαμεῖν = ‘have to wife,’ just as τίκτειν =‘ be the mother of.’ Cp. Z7oad.
962 ἣν ὁ μὲν Bia γαμεῖ. If γαμῶν be taken as future, ‘about to marry,’
this clashes with the fact that Pylades had already married Electra
(Il. 696, 915), unless we adopt Paley’s suggestion that the πολλοὶ may
not have known this. But in Mycenae such an event in the royal family
must have been notorious. Here, as in 1, 562, Euripides takes no ac-
count of the other sister, Chrysothemis.
1. 683. δι᾽ αἰσχύνης ἔχω -- αἰσχύνομαι. So διὰ φόβου, δι᾽ ἔχθρας, δι᾽
ὀργῆς, etc., with ἔχειν or εἶναι. (. 1. 272 ἢ. ©
1. 687. εὔφημα dover=‘hush.’ Ορ.].123η. The stress is onszayd,
‘my ow misfortunes I needs must bear,’ without letting you sHare
them, and so imposing upon myself a ‘ double’ burden.
1, 689, 6 γὰρ, etc., in reference to 1.674.
1. 690, ταῦτα refers to the λυπρὸν and ἐπονείδιστον combined.
1. 692. λείπειν, the pres. (if genuine) has its own force, ‘¢o de leaving.”
See Crit. Appendix.
1, 693. καθαρὰ, ‘untainted’ by crime. For νοσοῦντα cp. 1. 680n.
ll. 695, 696. σωθεὶς, κτησάμενος, 7107. pendens. The construction
changes at 1, 697.
1, 697. ὄνομα, i.e. ‘my family,’ which would be continued through
his sister Electra.
H
98 IPHIGENIA IN TAURIS.
1. γοο. ἵππιον “Apyos. Cp. Homer’s “Apyos ἱππόβοτον 7]. 2. 287,
and elsewhere.
1. 701, ἐπισκήπτω, usually with a dative. But cp. Alc. 336 ἐπισκήψω
τούσδε.
1. 702. τύμβον, i.e. a cenotaph at Argos. Cp. Hom. Od. 4. 584 χεῦ᾽
᾿Αγαμέμνονι τύμβον, iv’ ἄσβεστος κλέος εἴη. (Wecklein.)
1. yo3. κόμαβ.» Cp. 1.172 n.
1. 705. φόνῳ, in reference to the fatal sprinkling (δρόσον aiparnpar,
1. 433) before the sacrifice.
1. 707. ἔρημα belongs both to κήδη and δόμους, i. e. my father’s house,
which is also yours by marriage, soon to be desolated by my death.
1, 7o9. συγκυναγέ. Cp. 1. 95.
συνεκτραφεὶς, as his foster-brother in the house of Strophius, whither
Orestes had been removed for safety after his father’s murder. ἱ
ll. 711, etc. The strain of bitterness against Phoebus, in which
Orestes had indulged at starting (1. 77), is here continued. Later,
about 1. 979, his confidence in the oracle begins to return.
1, 712. τέχνην θέμενος = Texvnodpevos, So θέσθαι μάχην, θυσίαν, etc.
Ξ- μάχεσθαι, θύειν, etc.
1. 713. τῶν πάρος μαντευμάτων. ( Ρ.]. 77 π.
ll. 719-722. Pylades here, as at ll. 105, etc., tries to reassure Orestes
by hinting at the possibility of a change of fortune for the better. By
this means the poet prepares the spectators for a prosperous ter-
mination.
1, 722. ὅταν τύχῃ, i.e. ‘sometimes,’ as fortune orders it. When for-
tune is at its worst its tide may often turn.
Enter IPHIGENIA with the tablet. Ll. 725-899. IPHIGENIA. ‘ Here
zs the letter; yet one thing more I ask. OR. ‘ What ts thy will?’
ΤΡΗ. ‘ Let him swear to convey tt to Argos” OR. ‘Wilt thou, too, swear
to get him safely hence?’ ἸΡΗ. ‘lL will myself set him on board his
ship. OR. ‘ Swear then, and dictate to him the oath. ΤΡΗ. ‘Say thou
wilt give this tablet to my friends at home.’ PYL. ‘I swear it,
IPH. ‘ And J will get thee safe out of this land” PYL. ‘ Vet, of the ship
be wrecked and the tablet lost, I alone escaping, may this oath be void ?’
ΤΡΗ. ‘J will read aloud the letter ; thus, if the tablet be lost, thou mayest
preserve tts contents. PYL.‘’ Tis well; say on. IPH. (reading) ‘ Ze//
Orestes, Iphigenia sends this message—Bring me to Argos, brother
Orestes; again 7 speak thy name!’ (Py. and OR. ‘ Heaven save us !”)
ΤΡΗ, ‘Say that Artemts saved me from death and brought me here.
This ts all” Py. *’ Tits soon done. Orestes, I give thee this tablet from
thy sister's hand. Or. ‘J take it ; and now let me embrace thee, sister!
nay, turn not from me. IPH. ‘lt cannot be. Art thou then Clytaem-
nestra’s son?’ OR. ‘Ay, and Agamemnon’s, too” IPH. ‘ Hast thou
NOTES. LINES 700-747. 99
proof of this?? Or. ‘ Know'st thou the strife of Atreus and Thyestes,
and the sun's averted face, wrought upon thy loom?’ pu.‘ With my
own hand 7 wove this picture’ OR. ‘And the nuptial bath at Auiis,
and the hair thou didst send thy mother? Nay, I myself have seen the
lance that slew Oenomaus stored in thy chamber? ἸΡΗ. “ Thou art
indeed Orestes. O lot most blest! the light of our house restored!”
Or. ‘ Thou too, my sister, long mourned as dead! unhappy has been
our lot” eH. ‘Ah! fatal day at Aulis—ill-omened nuptials—a father’s
hand raised to take my life—yet deliverance came. But now what
safety may I find for thee? How wilt thou escape, by sea or land?
Either way ts full of peril. What god or man can aid us now ??
1. 725. tpets to the attendant guards. Cp. 1.470.
1. 726. τοῖς ἐφεστῶσι σφαγῇ. Cp. 1. 624.
1. 727. δέλτου πολύθυροι διαπτυχαὶ -- δέλτος πολλὰς θύρας (πτυχὰς)
ἔχουσα. According to Pollux the leaves of a tablet, when double, were
called θύραι (being like folding doors), but when more than two, mrvxai.
Here the two expressions are combined in one phrase. Cf. ἐν δέλτου
πτυχαῖς 7. A. 98. For a description of ancient tablets and the modes
of fastening them see Dict. Ant. s. v. TABULA.
1, 728. ἐπὶ τοῖσδε, ‘ besides,’ in reference to the oath she is about to
exact from Pylades (1. 735). a
1. 730. πέσῃ = ‘suddenly changes.’ Πίπτειν naturally implies a
change for the worse (cp. eis ἀηθίαν πίπτει Hel. 418); here it is just the
other way.
1. 731. ἀπονοστῆσαξς χθονὸς, ‘ having got safely away from this land.’
~The primary sense of νοστεῖν, from its probable connexion with νεῖσθαι,
is simply to ‘travel.’ Cp. Hel. 428, 474.
1. 732. παρ᾽ οὐδέν. Similarly wap’ ὀλίγον, etc., where the παρὰ =‘ by
the side of,’ ‘ compared with,’ i.e. ‘ equivalent to.’ Cf. Aesch. Agam. 221
λιτὰς δὲ... παρ᾽ οὐδὲν ἔθεντο φιλόμαχοι βραβῆς.
1. 737- τοὺς αὐτοὺς λογοὺς, i.e. an oath of similar import, which
shall be as valid as his own. ©
1. 739. μὴ θανόντα. The μὴ is due to the oblique form of the sen-
tence (ἀφήσειν).
1. 741. συγχωρήσεται, The fut. wd. of this verb is rare. - It occurs
in Plato, Meno, c. 22 συγχωρήσομαί σοι.
1. 743. ἔξαρχε, ‘dictate’ the form of oath; the Latin term is pracire.
1. 744. According to MS. reading (in text) Iphigenia dictates to
Pylades the single word δώσω : the rest she says in her own person,
showing the letter (τήνδε) to him. For proposed alterations see Crit.
Appendix.
1. 746. Kvavéas, cp. 1. 241 n. :
1. 747. τοισίδ᾽ ὅρκιον, ‘to bind you to your promise.’
H 2
100 IPHIGENIA IN TAURIS.
1. 748. τιμὰς, ‘ office.” Cp. τέχνην τιμῶσα 1. 53, and Lat. “ honoribus
fungi.’
1. 753. παρήλθομεν, ‘ omitted to mention.’
1. 754. ἀλλ᾽ ovtis, etc., 1. 6. it is not too late to mention it now, if it
is ἃ propos to the business. Strictly speaking, no addition should have
been made when the oath was once taken.
1. 755. ἐξαίρετον, ‘this exception’ to the terms of the oath.
1. 756. χρημάτων, ‘the cargo’ of the ship.
1, 759. οἶσθ᾽ ὃ δράσω, a variety of the common tragic phrase οἷσθ᾽ ὃ
δρᾶσον, in which the οἶσθ᾽ ὃ had become a sort of formula, not literally
translatable, but equivalent in sense to ‘what you know to be best.’
See note on Hel. 315. With δράσω it is of course possible to construe
literally, ‘Do you know what I will do?’ and it may have been from
this or a similar phrase that the formula became as it were stereotyped
in colloquial use.
πολλὰ πολλῶν κυρεῖ, a proverb, meaning ‘the more resources one
has the better,’ corresponding to our Many irons in the fire, and the
German Viel Azlft viel. (Seidler.)
1. 761. ἀναγγεῖλαι, infin, of purpose, ‘for you to report, the subject
being supplied from σοί. Here, as is often the case, the Greek and
English uses of the infinitive exactly correspond.
1. 762. ἐν ἀσφαλεῖ-- ἀσφαλές. Cp. 1. 494n.
1. 765. For the repetition of the o sound in this line cp. AZed. 476
ἔσωσά σ᾽, ws ἴσασιν Ἑλλήνων ὅσοι. The comedians Plato and Eubulus
ridiculed Euripides for this propensity; e. g. in a fragment of a play by
the former poet we find the line ἔσωσας (or ἔσωσα σ᾽) ἐκ τῶν σιγμάτων
Εὐριπίδου.
1. 768. κλύοντά σου, verbzs ¢uzs, ‘in your name.’ (Wecklein.)
1. 771. τοῖς ἐκεῖ, dat. of relation=‘ in their belief,’ but also implying
that her life can be of no service to them.
1,776. typds. Cp. 1. 748 n.
1. 777. ποῦ, i.e. ‘in what state of mind are we?’ equivalent to saying
‘are we dreaming?’ With ηὑρήμεθα cp. the French se trouver. For
the dual participle.(évre) with plural verb cp. Phoen. 69 τὼ δ᾽ és φόβον
πεσόντε... ξυμβάντ᾽ ἔταξαν. This construction is common in Homer.
1, 778. dpata, i.e. a demon of mischief, or avenging spirit (ἀλάστωρ),
in case the oath were not kept. Cp. AZed. 608 καὶ σοῖς dpaia γ᾽ οὖσα
τυγχάνω δόμοις.
1. 779. tv’ αὖθις, etc., said to Pylades as bearer of the message.
dis = δεύτερον (1. 769).
ον 1 1. 780. ἐν rots ἐμοῖς, ‘in matters which concern me (alone),’ as if
' Orestes had no part in them also. This is another instance of ‘ irony.’
See 1. 592 n.
NOTES, LINES γ748--804. 101
1, 781. οὐδὲν, according to Wecklein, answers τί =‘I have 220 reason.’
It may, however, as well mean ‘it is nothing,’ sc. ἐστί.
ἐξέβην ἄλλοσε, probably colloquial, =‘ my thoughts were wandering.’
11. 782. For the probable spuriousness of this line see Crit. Ap-
pendix. ]
ll. 783, ete. For the story cp. 1]. 28-30.
1. 788. &... περιβαλοῦσα, i.e. ‘how easy of fulfilment is the oath
with which thou hast bound me!’ For the form of expression cp.
Soph. Phz7. 1402 ὦ γενναῖον εἰρηκὼς ἔπος =‘ what noble words hast thou
spoken !’
1. 789. κάλλιστα, etc., ‘right fairly hast thou sworn’ in reference to
Iphigenia’s promise of safe deliverance (1. 746).
σχήσω, either ‘detain you,’ or intransitively ‘refrain ;’ probably the
latter.
- 790. ἐμπεδώσομεν, ‘ratify’ by performance. For the change of
number in the verb (when the plural is used of one person) cp. 77oad.
904 ὡς οὐ δικαίως, ἢν θάνω, θανούμεθα.
1. 791. ἀποδίδωμι --“ deliver’ as your’ due. Cp. Lat. ‘veddere epi-
stolam,’ etc.
l. 793. γραμμάτων διαπτυχὰς =‘ the folded letter,’ like δέλτου διαπτυ-
χαὶ 1. 727. Cp. ἀμφίβληστρα τοίχων 1. 96.
1. 794. οὐ λόγοις, i.e. ‘not in words’ of the written letter, but in
actual embraces.
1. 795. ἐκπεπληγμένος, sc. καίπερ, as is indicated by ὅμως, etc., fol-
lowing. Often the ὅμως is itself attached to a participle, and must then
‘be rendered ‘ although,’ as in AZed. 282 ἐρήσομαι δὲ, καὶ κακῶς πάσχουσ᾽
ὅμως, -- καίπερ πάσχουσα.
1. 796. ἀπίστῳ βραχίονι. The epithet is transferred from the person
to the member which performs the action ;—‘ with my arm all incredu-
lous I will embrace thee. Cp. τυφλῷ ποδί Hec. 1050, Phoen. 834,
dvociw ποδὶ Hel. 868.
1. 799. Observe the double construction of περιβαλὼν, here and at.
1. 796. So in Latin, ‘ circumdare urbem muro,’ as well as ‘circumdare
urbi murum,’
1. 801. ph μ᾽ ἀποστρέφου, me me averseris. Cp. Hel. 78 ὅστις ὧν μ᾽
ἀπεστράφης-.
1. 802. δοκοῦσα, imperf. part.=‘ though thou déds¢t not expect.’ An
exactly similar instance occurs in Adc. 1134 ἔχω σ᾽ ἀέλπτως, οὔποτ᾽
ὄψεσθαι δοκῶν. See Goodwin, Greek Moods and Tenses, § 16. 2.
1. 804. The δὲ introduces an objection, =‘ why Argos,’ etc, μεστὸν
must mean more than ‘full of his fame, since that would not prevent
his bodily presence elsewhere. What Iphigenia means is that Orestes
filled (as it were) Argos with his presence, i.e. that the place was so
102 IPHIGENIA IN TAURIS,
much identified with him and his doings that she could hardly imagine
his being anywhere else.
1, 806. ἀλλ᾽ ἢ, ‘is it really the fact that,’ etc.
1. 807. Πέλοπός τε, etc., ‘ay, and to Pelops’ grandson too was I
born (from her), i.e. Agamemnon too was my father. So in Hom.
72. 14. 115 the father’s name is put in the dative after a similar verb,
Πορθεῖ γὰρ τρεῖς παῖδες ἀμύμονες ἐξεγένοντο.
ll. 809, 810. By πυνθάνου Orestes means ‘test me by asking some-
thing about our family affairs.” To this Iphigenia, fearing she might
put some leading question that might help him to a right answer, replies
‘Nay, you had better speak (i.e. put the queries), so that I may learn
the truth,’ i.e. find out by the nature of your enquiries whether you are
really Orestes or not.
1. 811. ἀκοῇ Ἠλέκτρας, ‘by hearsay from Electra.’ It must be re-
membered that Orestes was quite a child when he was sent away from
home to Strophius, the father of Pylades. The double verse marks the
second portion of the dialogue, in which Orestes now takes the lead.
1. 813. ἡνίκα, etc., lit. ‘I heard (of its happening) what time they
strove about a lamb,’ εἴς. -- ἤκουσα τότε γενομένην ἔριν, ἡνίκα περὶ ἀρνὸς
ἤριζον. (Schone.)
1. 814. εὐπήνοις thats. Cp. 1. 312.
1. 815. κάμπτει, etc., a metaphor from the turning-post in the
diavdos (cp. 1. 81), round which the chariot had to be guided, as close
to it as possible; hence equivalent to ‘ you come very near my heart,’ =
ἔθιγες φρενῶν Alc. 108.
1. 816. eikd . . . μετάστασιν, ‘the picture of the sun starting from his
course.’ Cp. 1.194 n.
1. 818. Aovrpa, the nuptial water, which Clytaemnestra sent to Iphi-
genia from an Argive spring. It was the custom for the bride and
bridegroom to bathe on their wedding-day in water fetched from a
particular stream. At Athens it was the fountain of Enneacrunus,
formerly called Callirrhoé (Thuc. 2. 15); at Thebes the river Ismenus.
See Becker's Charicles, pp. 483, 484.
1. 819. οὐ γὰρ, etc. According to the text (if genuine) this must
mean, ‘the marriage was too good a one to deprive me of that,’ i.e.
a marriage with so distinguished a hero as Achilles would not be
wanting in any of the usual accessories. There is doubtless a tone of
irony in ἐσθλὸς, since the so-called ‘ marriage’ was but a pretext to lure
her to destruction (1. 25). Another way is to understand τὸ μὴ εἰδέναι
after ἀφείλετο, ‘deprive me of. the recollection;’ but this is less
probable.
1. 820. τί γάρ; rhetorical, like the Latin gucd?=‘surely you must
remember, etc. With δοῦσα supply οἶσθα from 1. 814; μητρὶ goes
NOTES, LINES 806-828. 103
with φέρειν, since δοῦσα φέρειν means sending by the hand of a mes-
senger.
1. 821. The lock of hair was to be laid in her tomb (cenotaph) at
Argos, as a substitute for her body, which would be burnt in sacrifice
at Aulis. So in Statius, Zed. 9. goo, the dying Parthenopaeus sends
a lock of hair to his mother Atalanta, saying, ‘ Hunc tamen, orba
parens, . . . toto capies pro corpore crinem .. . huic dabis exsequias.’
1, 823. λόγχην is emphasised by its irregular position without metrical
necessity. Otherwise the verse might have run λόγχην παλαιὰν Πέλοπος
ἐν δόμοις πατρός.
1. 825. The common story was that Oenomaus was killed by a fall
from his chariot, which broke down in the race owing to the treacherous
conduct of Pelops. The present version seems to refer to a single
combat between Pelops and Oenomaus, in which the latter was slain,
and Euripides probably chose it in order to avoid discrediting the
character of Pelops in the mouth of his descendant, Orestes.
1. 826. The lance would be kept as a heirloom in the family, and
placed for greater security in the παρθενῶνες, which were in the inner-
most part of the palace.
ll. 827, etc. The whole of this scene should be compared with the
similar one in the He/ena 622, etc., where Menelaus, like Orestes here,
speaks fer the most part in steady iambic metre, while Helena, like
Iphigenia, gives vent to her feelings in excited ‘dochmiacs.’
[The dochmiac metre is based upon the union of an iambus with a Myo,
_trochee, followed by a long syllable (,--w]|-), which produces an The δ
irregular jerky effect in scanning. As each long syllable may be re-
solved into two short ones, we get such varieties as— ὅν:
yyy vey | δι
the final syllable itself (-) being also in many cases common (¥) or
resolved (uu). These. various modes of arrangement, often in com-
bination with other feet preceding or following, constitute the ‘ doch-
miac’ system in general use.] .
1, 828. The word τηλύγετον (if genuine) seems to have been adopted
from Homer in its received sense of ‘ well-beloved ;’ probably also with
a view to its traditional derivation from τῆλε, ‘ ee off,’ and ya- (yev-),
the root of γίγνομαι. Euripides very likely had in his mind the pas-
sage in 72. 9. 143, where Agamemnon says of Orestes—
ὅς μοι τηλύγετος τρέφεται θαλίῃ ἐνὶ πολλῇ.
[The real derivation of τηλύγετος is unknown; it is not even certain
that it has anything to do with τῆλε or γίγνομαι. If it has, and if τῆλε
can refer to time as well as to place (which is doubtful), it has been
TO4 IPHIGENIA IN TAURIS.
suggested that τηλύγετος may mean a ‘late-born’ and long-expected
son, and on that account highly esteemed. ]
1. 832. A sexarius, only with tribrach; for iambi or spondees in
every foot but the last, expressing strong emotion.
δάκρυ᾽ ἀδάκρυα, ‘tears of joy.’ Cp. Hel. 654 ἐμὰ δὲ δάκρυα χαρμονᾶν
πλέον ἔχει χάριτος ἢ λύπας. (Wecklein.) The twice-repeated κατὰ is
separated by ¢meszs from νοτίζει.
1. 834. τὸν, the relative pronoun, refers back to ἔχω a’, ᾿Ορέστα, etc.,
1. 828.
ἔτι βρέφος, etc. Cp. 1. 231.
1. 835. ἔλιπον ἔλιπον. Repetition (usually of a verb) in lyric passages,
to express emotion, is a favourite device of Euripides, sometimes pushed
to excess, and fairly ridiculed by Aristophanes, Ranae 1352, etc. For
instances cp. He/. 207, 214, 384, 650; also ll. 402, 864, 869 of this
play.
1. 836. κρεῖσσον ἢ λόγοισιν =‘ more than words can tell,’ but prob-
ably also (as Mr. England thinks) with direct reference to Orestes’
words (l. 794) τὴν ἡδονὴν πρῶτ᾽ οὐ λόγοις αἱρήσομαι.
1. 827. Ψυχὰ, etc. For the form of address cp. 1. 344n., also Zon 859
ὦ ψυχὰ, πῶς σιγάσω;
1. 839. θαυμάτων πέρα occurs also in Hecuba 714.
λόγου, with πρόσω, ‘far beyond my calculation.’
1. 840. ἐπέβα, ‘hath befallen us.’
1. 843. πρὸς αἰθέρα ἀμπτάμενος, a favourite Euripidean phrase,
parodied by Aristophanes in the Razae 1352. Cp. Med. 440 αἰθερία
δ᾽ dvénra, also Ovest. 1376, Hec. 1083 (where, however, most editors
omit αἰθέρα).
1. 845. Κυκλωπὶς, from the so-called ‘Cyclopian’ walls of Mycenae,
Tiryns, and other ancient towns, built of huge masses of unhewn stone,
portions of which still remain. Cp. 79}. A. 152 Κυκλώπων θυμέλας,
2b. 265 Μυκήνας τὰς Κυκλωπίας. The building of these walls was
attributed to the Cyclopes.
1. 847. χάριν ἔχω, etc., explained by ὅτι... ἐξεθρέψω, i.e. “1 thank
thee for the sustenance of my brother’s life, to be the light (succour) of
our house.’ For φάος = σωτὴρ cp. Soph. “4722. 600 φάος ἐν Οἰδίπου
δόμοις, also Virg. Aen. 2. 281 “Ὁ Zux Dardaniae.’
1. 850. γένει, i.e. by belonging to so illustrious a family as that of
the Atreidae. The thought is suggested by Iphigenia’s appeal to her
native town.
1. 852. οἶδ᾽ οἶδα, etc., ‘well do I mcd (remember) the day when,’
etc. Cp. ll. 814, 819, Hc. 110 οἶδ᾽ ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις.
1. 854. θῆκέ por=admoveri jussit. (Klotz.) Ne-SAns¢ Vt dekh
1. 856. Seidler takes ἀνυμέναιος with ᾿Αχιλλέως, reellis Achilli nuptits
~s
ofa,
NOTES. LINES 832-889. 105
juncta. But it is better taken literally, ‘without the nuptial hymn,’
instead of which were δάκρυα καὶ γόοι (860), ᾿Αχιλλέως will then go
with κλισίαν λέκτρων, which is a periphrasis for λέκτρα. Cp. λέκτρων
εὐνὰς Herc. Fur. 798.
1. 859. ὅτε, sc. ofda from 1. 852.
1. 861. χερνίβων. The sacrificial sprinkling (1. 54) here took the
place of nuptial χέρνιβες. Cp. 1. 818.
1. 862. For this use of the aorist cp. 1. 550 ἢ.
1. 864. ἀπάτορα πότμον, i.e. the misfortune of having a father who
was no father to me; an oxymoron, like δάκρυ᾽ ἀδάκρυα (1. 832). Cp.
μήτηρ ἀμήτωρ Soph. Elect. 1154.
1. 865. ἄλλα, etc., i.e. ‘one misfortune brings another in its train.’
Cp. 1. 191 μόχθος δ᾽ ἐκ μόχθων dooe.
1, 867. This last remark leads Orestes to remind his sister of what
fate might have done for them. Ei σόν γ᾽, ἀδελφὸν, etc. =‘ if, for in-
stance, you had slain your own brother.’ The thought of this causes a
fresh outburst of passion (ὦ μελέα, etc.), For the arrangement of lines
see Crit. Appendix.
1. 869. τόλμας, the causal gen. after an exclamation. Cp. A/ed. 96
μελέα πόνων, Hipp. 366 τάλαινα τῶν ἀλγέων.
» 1. 872. δαϊχθεὶς, in explanation of ὄλεθρον ἀνόσιον, = τὸ δαϊχθῆναι
after dmépuyes, ‘you barely escaped abominable destruction at my
hands.’
1. 873. ἐπ᾽ αὐτοῖς -- ἐπὶ τούτοις (πράγμασι), ‘what will be the end of
it all?’ Observe the position of τίς between ἡ and τελευτά.
1. 875. εὑρομένα, middle voice, ‘achieving. Compare the active
ἀνευρίσκειν, ‘to invent,’ 1. 882.
1. 876. πόλεως has been suspected as corrupt, but taken in connexion
with ἀπὸ φόνου it yields good sense, =‘ from a murderous land.’ Per-
haps πόλεως is used rather than χώρας, because the sacrifice was an
institution of the state (Il. 38, 595).
1, 880. ἐπὶ with πέλασσαι (tmesis), cp. 1. 822 n. The verb is prob-
ably intransitive, with ξίφος for its subject. The compound ἐπιπελάζω
dees not occur elsewhere.
1.885. ῥυπᾷ, zepetw, expressing the hurry and rush of flight, the
word being specially used of wind, speed of wings, and the like. Cp.
Wordsworth’s ‘ swept in the storm of chase’ (Excursion, bk. iv).
1, 886. dpa, ‘then,’ i.e. if you go by land. The preposition διὰ be-
longs to φῦλα as well as to ὁδούς. For a similar arrangement Kochly
quotes Phoen, 361 τάρβος εἰς φόβον re, Soph. Oecd. Tyr. 733 Δελφῶν
κἀπὸ Δαυλίας, Hor. Od. 3. 25. 2 ‘quae nemora aut quos agor in specus.” Ὁ
1. 889. pyv=‘to be sure (you must go, etc.),’ indicating the only
alternative left,
τοῦ IPHIGENIA IN TAURIS.
1. 890. στενοπόρου may be a substantive after πέτρας, ‘the rocks
that guard the strait’ (cp. Thuc. 7. 73 τὰ στενόπορα), or an adjective
with πέτρας (gen. sing., as in 1. 746), ‘with a narrow passage be-
tween.’
μακρὰ κέλευθα, not =‘ longum 457 iter,’ but accusative in apposition
to the sentence, =‘ which zs a long course,’ etc.
1. 892. Spacpots, just as we speak of a ‘ run’ by sea.
1. 895. τάλαν, said to Orestes in her despair of saving him.
τίς... ἢ θεὸς, etc., ‘what god or man, or what unexpected chance
might find us a way out of our difficulties, (even) a release from our
misfortunes ?’
1. 898. Svow povow. Though Electra was alive, Iphigenia thinks
only of herself and Orestes, upon whom the salvation of their house
depended. So in Soph. Azz. 941 Antigone speaks of herself as τὴν
βασιλίδα μούνην λοιπὴν, not regarding her sister Ismene.
Il. goo, gor. ἐν τοῖσι θαυμαστοῖσι, etc., ‘this that I have seen with
my eyes, etc., is marvellous, and past belief if told.” With κλύουσα a
verb (such as οἶδα) is easily supplied from εἶδον, and, as Hermann
remarks, the contrast between hearsay and actual observation is a tragic
commonplace. Cp. Med. 654 εἴδομεν, οὐκς ἐξ ἑτέρων μῦθον ἔχω φρά-
σασθαι.
ll. g02-986. PYLADES. ‘Wo time for demonstrations now ; let us 270:
vide for our safety. OR.‘ Yes, for thus may heaven help our cause.
ΤΡΗ. ‘ Hirst 7 would fain hear about Electra’ Or. ‘ She ts the wife of
my friend here’? IPH.‘ Who ἐς he?’ Or.‘ The son of Strophius ; he
7s our cousin and the saviour of my life. ΤΡΗ. (to Pylades.) ‘Let me
greet thee. (To Orestes.) ‘How camest thou to slay thy mother?’
Or. ‘Zn vengeance for my sire. But ask no more. IPH. ‘ Does Argos
now own thy sway?’ OR. ‘Nay, Laman exile, chased by Furies from
land to land. eH. ‘Why camest thou hither?’ OR.‘ At Apollo's bid-
ding. Iwill tell thee my story. After the dreadful deed was done Phoebus
sent me to Athens to stand my trial. There all men shunned me as an
outcast, and made me fare apart ; I all the while uncomplaining, con-
scious of my guilt. Then came I to the trial on Ares hill, the dread
᾿ goddesses my accusers; but Phoebus saved me. Yet the pursuit of the
Furies ceased not, until I came to Apollo's shrine,.and vowed to perish
there, unless the god sent me deliverance. Whereupon he bade me come
hither, to take the image from this temple and convey it to Athens.
Therefore, my sister, aid me in this enterprise ; so shall I be freed from
my madness, and thou shalt behold with me thy native land once more.
1. 903. εἰκὸς is out of order. The regular construction should be τὸ
μὲν... λαβεῖν εἰκός ἐστι.
1. 905. ὄνομα τῆς σωτηρίας, a rather common periphrasis. Cp.
NOTES. LINES 890-928. 107
εὐγενείας ὄνομα Hec. 380. It gives the notion of dignity, which is here
heightened by the addition of κλεινόν.
ll. 907, 908. μὴ ᾿κβάντας τύχης, etc. It is best to take the μὴ as
negativing both verbs ἐκβάντας and AaBeiv,—‘ not to abandon present
fortune, when they have found an opportunity (of using her), 707 to seek
irrelevant pleasures,’ i.e. pleasures ‘other than’ or ‘besides’ what con-
cerns the present crisis. As applied to Orestes and Iphigenia, this means
that they had better not waste time in affectionate demonstrations, but
take instant means to provide for their safety. The word ἄλλας seems
to stand in a sort of contrast to καιρὸν, and to be equivalent in fact to
ἀκαίρους ; while ἡδονὰς includes not only embraces (χειρῶν πειρβολὰΞ),
but commiserations (οἴκτου) besides, which also have their charm. .The
repetition of λαβεῖν (after λαβόντας) seems intentional. [Others take μὴ
with ἐκβάντας only,—‘ not to abandon fortune, etc., dt to take a different
kind of pleasure,’ i.e. the pleasure of providing for their safety. This is
less clear, and puts rather a strain upon the sense of #5ovas. |
1. 910. τοῦδε, i.e. our deliverance (1. 9005). What follows is an illus-
tration of the familiar proverb ‘ Heaven helps those who help themselves,’
which has its counterpart in most languages. Cp. Aesch. Prom. 738
ὅταν σπεύδῃ Tis αὐτὸς, χὠ θεὸς συνάπτεται.
1. 912. Iphigenia, with a woman’s pertinacity, insists on completing
her information about the family. Hence the ye has its proper force,
‘you shall αἴ least not prevent me,’ etc.
λόγου, ‘my say,’ 1.6. ‘questioning’ (πυθέσθαι). Or ‘my resolve,’ of
_knowing all that is to be known.
1. 914. πάντα, etc., ‘all, i.e. ‘anything,’ that I can learn about her
fate ‘is interesting to me.’
1. 915. τῷδε, i.e. Pylades here (pointing to him). In the next line
Iphigenia calls him otros=7s¢e, ‘your friend,’ but in 1. 918 she as it
were appropriates him by using the pronoun ὅδε again:
1. 917. κλήζεται -- “15 well known as,’ etc. Cp. Phoen. το ἐγὼ δὲ παῖς
μὲν κλήζομαι Μενοικέως. =
1. 918. ὅδ᾽ ἐστί ye, ‘this then must be,’ etc. Strophius had married
Anaxibia, a daughter of Atreus, but had no issue before Iphigenia left
Greece.
1, 919. capys=‘true,’ Cp. Soph. Oed. Col. 623 εἰ Φοῖβος σαφής.
1. 920. ἔκτεινε. For the imperf. see note on ἐκαινόμην 1. 27.
1. 924. τὰ δεινὰ, etc., ‘that dreadful deed’ you spoke of (J. 556). Cp.
1. 320 n. ;
1. 926. ἀνθ᾽ ὅτου, an adverbial conjunction, ‘the reason why.’ Hence
it can follow a feminine subst. (αἰτία), with which it cannot agree in
gender.
1. 928. ἀποβλέπει, ‘looks to you’ for protection. Cp. Xen. Mem. 4.
108 IPHIGENIA IN TAURIS,
2. 30 ὦ Σώκρατες... πρός σε ἀποβλέπω. So Lat. respicere, as in Caesar
B. Civ. 3. 5 ‘ad hunc summa imperii respiciebat.’ (Wecklein.)
1, 930. οὔ που, ‘surely not.’ Cp. Hel. 600 οὔ που βαρβάρων συλᾶσθ᾽
ὕπο.
For νοσοῦντας δόμους see on 1. 680.
1. 931. Ἐρινύων, a trisyllable, as in 1. 970. Some write ‘Epwdv. It is
the gen. of the author (subjective), ‘ panic inspired by the Furies.’ Cp.
Aesch. Prom. 919 Ἥρας ἀλατείαις, ‘ wanderings inflicted by Hera.’
1. 932. ταῦτα, with μανεὶς -- ταύτην τὴν μανίαν. ‘Was this then the
madness you were reported to have even here upon the shore ?’ (1. 284).
καὶ ἐνθάδε, i.e. not only in Greece, but in this land also.
1. 933. ὥφθημεν, etc., ‘yes, this is not the first time I have been thus
visibly afflicted.’
1. 935. The persecution of Orestes by the Furies is compared to the
driving of a horse with a rough bit, which makes its mouth bleed. For
a similar metaphor cp. Virg. Aen. 6. 79, where Phoebus is said to control
the Sibyl—ille fatigat Os rabidum, fera corda domans, fingitque pre-
mendo.’
1. 936. ἐπόρθμευσας πόδα. Cp. πορθμεύων ἴχνος 1. 266.
1. 939. αἵδε, as usual, refers to what follows, ‘this’ that am going to
tell you. There is no occasion to make it refer back to the θέσφατα
1. 937. (though even then it would rightly agree in gender with dpxai).
The murder of his mother was ‘the starting-point of his troubles.’
1. 941. εἰς χεῖρας ἦλθες. By this expression Orestes wishes to have it
understood that he acted under compulsion from Phoebus.
petadpopats, etc. Cp. ll. 79, 80.
1. 943. δὴ, ‘at last,’ Lat. demum. ἐξέπεμψε (if genuine) means ‘sent
me abroad’ from my home.
1. 944. δίκην παρασχεῖν, infin. of purpose, ‘to take my trial. The
defendant is said παρέχειν δίκην, ‘to afford an (occasion of) action’ to
the prosecutor, here represented by the Furies,
ἀνωνύμοις, 1.6. whom men dare not name; hence they were styled
Σεμναὶ or Evpevides. Cp. Ovest. 37 ὀνομάζειν γὰρ αἰδοῦμαι θεάς. Here
the epithet ἀνωνύμοις must be purely conventional, since Orestes utters
the name ᾿Ερινύες three times in the course of this speech.
1. 945. ψῆφος, ‘tribunal,’ as in 1. 969, AZct. 1262. The story in the
Elecira is as follows (1. 1528) :—
ἔστιν δ᾽ “Apews τις ὄχθος, οὗ πρῶτον θεοὶ
ἕζοντ᾽ ἐπὶ ψήφοισιν αἵματος πέρι,
“Αλιρρόθιον ὅτ᾽ ἔκταν᾽ ὠμόφρων “Apys,
πόντου Κρέοντος παῖδ᾽, iv’ εὐσεβεστάτη
ψῆφος βεβαία τ᾽ ἐστὶν Ex ye τοῦ θεοῖς.
In Aesch. Zum. 681, etc, Athene is said to have instituted the court
NOTES. LINES 930-956. 109g
of Areopagus for the trial of Orestes; but this reference to Ares and
Halirrhothius points to a legend respecting a previous trial for murder
on the same hill. The story is also told by Apollodorus 3. 14. 2.
1. 946. ἐκ τοῦ δὴ, etc.=‘ for some alleged pollution,’ not here speci-
fied.
1. 947. ἐλθὼν, a om. Pendens, the construction being changed at οὐδεὶς
ἐδέξατο. Cp. 1. 695 n.
On what follows, Miiller, in his dissertation on Aesch. Zumenides,
observes that a homicide was regarded by the Greeks in a twofold light ;
on the one hand, with feelings of dread, inducing men to shun his society ;
on the other hand, with respect and pity (αἰδὼς) as one that claimed
protection and even hospitality. Here we see both feelings exemplified ;
for while the ‘rigidly righteous’ excluded Orestes from their houses,
others more compassionate admitted him under the same roof, but not to
a common table.
1. 949. μονοτράπεζα probably means that each person had a separate
table, the object being to isolate the murderer, but in a less marked
manner than if he alone had had a table all to himself. Cp. 1. 953.
This would be an instance of the αἰδὼς mentioned above.
1. 951. σιγῇ, etc., ‘by silence they contrived to bar me from con-
versation’ -- ἐτεκτήναντο ὅπως ἀπρόσφθεγκτος εἴην.
l. 952. δαιτὸς πώματός τε, probably the gen. of respect, αὐτῶν being
governed by δίχα.
l. 953. εἰς ἄγγος ἴδιον, etc., i.e. instead of having a common bowl
(κρατὴρ) from which the wine was served into smaller goblets, each
‘had a separate vessel (χοῦς), containing an equal measure, and in this
fashion they ‘enjoyed themselves’ (εἶχον ἡδονήν).
1. 956. κἀδόκουν, etc., ‘I pretended not to notice (their treatment of
me), lamenting with deep groans that I was my mother’s murderer.’
- That is (as Badham rightly explains it) Orestes wished the Athenians to
understand that his grief was caused, not by their discourtesy, but by
his own guilty conscience. The seeming opposition between ἤλγουν
σιγῇ and μέγα στενάζων is explained on the supposition that he made no
direct remonstrance with them for their conduct, though by his inar-
ticulate sighs and groans he contrived to attract their attention to his
distressed state of mind. [Hermann’s explanation of οὐκ εἰδέναι, etc.,
*I pretended not to know that I was my mother’s murderer,’ cannot be
right ; for how could Orestes be supposed by the Athenians to have
forgotten the very cause of his exile and the crime he had come to
expiate ?]
(il. 958-960. I have bracketed these three lines as of doubtful
genuineness. If Euripides wrote them, we must suppose that, in order
to gratify his audience by a reference to the traditional origin of their
110 IPHIGENIA IN TAURIS,
Feast of the Xdes, he so far disregarded proprieties as to make Orestes
speak of it as a time-honoured festival (κἄτι τὸν νόμον μένειν) within a
few years at most after his visit to Athens. I offer the suggestion that
the lines were afterwards inserted by some one who, aware of the origin
ascribed to the festival, wished to state more precisely what the original
spectators of the play would have known well enough by implication.
At the same time there is no internal or documentary evidence of any
interpolation. ᾿ ;
1. 959. τελετὴν γενέσθαι ‘have been made the occasion of a festival,’
viz. the Xdes, held on the second day of the Anthesteria, when they
drank out of separate goblets for a prize. See Dict. of Ant. s.v.
Dionysia. Hence xofipes ἄγγος τιμᾶν (rather a strange expression)
refers to the keeping of this festival, lit. ‘to honour the vessel holding
a χοῦς measure:’ equal to about six pints.
The Scholiast on Ar. Zguztes 95 says that Pandion (or, according to
Athenaeus, Demophon) was king of Athens at this time, and prescribed
this mode of drinking (xéa οἴνου ἑκάστῳ παρατεθῆναι).
1. g60. Παλλάδος λεών. Cp. 1. 1014, also Hor. Od. 1.7. 5 ‘intactae
Palladis urbem (arcem).’|
1. 961. és δίκην τ΄. Elision at the end of alineis very rare. The only
other instance quoted is from Soph. Oed. Col. 1163, where the a of
μολόντ(αλ) is cut off before αἰτεῖν in the next line.
ll. 961-965. ‘This sentence is doubly involved ; first, by the paren-
thesis ἐγὼ μὲν... Ἐρινύων attached to the protasis ws... ἔστην, and
secondly, by the azacoluthon in Φοῖβός μ᾽ ἔσωσε instead of ὑπὸ Φοίβου
ἐσώθην.
1. 962. θάτερον, etc. According to Pausanias, 1. 28, there were two
stone blocks on opposite sides of the court of Areopagus ; one for the
accuser, called λίθος ἀναιδείας (‘relentlessness’), the other for the
accused, called λίθος ὕβρεως (‘ criminality ’).
1. 963. πρέσβειρα an unusual and apparently stiltea form for πρεσβυ-
τάτη, parodied by Aristophanes, Ach. 883 πρέσβειρα πεντήκοντα Κωπά-
δων κορᾶν (speaking of a fine eel!). The nom, πρέσβειρα (sc. λαβοῦσα)
should of course strictly be the gen. absolute (ταύτης Ἔριν os λαβούσης,
etc.), but it is attracted into the same case as ἐγὼ, to which it runs
parallel.
1. 964. εἰπὼν ἀκούσας te, an instance of ὕστερον πρότερον, ‘having
heard the charge and answered in my defence.’ Others refer εἰπὼν, etc.
to Phoebus, avoiding the azacoluthon (1.961 n.); but Phoebus is referred
to here solely in his character as a wetwess, though in the A’schylean
trial he appears also as advocate (καὶ μαρτυρήσων ἦλθον... καὶ ξυνδι-
nowy). See the trial scene from the Zzmenzdes, at the end of the volume.
1. 966. Pallas, as president (ἡγεμὼν) of the trial, counts the votes, and
NOTES. LINES 959-987. Ill
finding them equal, declares that Orestes 15 acquitted (νικᾷ δ᾽ ’Opéorns,
κἂν ἰσόψηφος κριθῇ Aum. 711). Hence was established the rule that
equality of votes should carry acquittal, and this principle, arising out
of the decision of the goddess in this trial, was called ψῆφος ᾿Αθηνᾶς,
calculus Minervae.
ὠλένῃ is more descriptive than χειρί would have been. Cp. ‘z/nzs
tollere’ Ovid, JZ’. 9. 652.
1. 967. πειρατήρια, like Lat. perzculum = ‘trial,’ dependent on νικῶν,
‘I came off victorious in the trial for murder.’
1. 969. ὡρίσαντο, ‘determined,’ 1. 6. fixed on this spot for their habita-
tion. For ψῆφον cp. 1. 945 n. The temple of the Eumenides was a
subterranean passage at the foot of the Hill of Ares, approached by a long
chasm, with a spring of water at the botton. Cp. Ailectra 1270 :—
δειναὶ μὲν οὖν θεαὶ τῷδ᾽ ἄχει πεπληγμέναι
πάγον παρ᾽ αὐτὸν χάσμα δύσονται χθονὸς,
σεμνὸν βρότοισιν εὐσεβὲς χρηστήριον.
This union of the worship of the Eumenides with the Court of Areopa-
gus added a peculiar religious sanction to its proceedings.
1. 970. For the scanning of ᾿Ερινύων see on 1. 931.
νόμῳ, ‘the ordinance’ of Athene mentioned in 1. 967, which was
henceforth to become a precedent. In the Humenzdes all the Furies are
pacified by the promise of a temple; here the dissent of some of them is
necessary, in order to provide for the persecution of Orestes, on which
the plot hinges. (Kochly.)
1. 971. ἀϊδρύτοισιν, ‘restless,’ (Paley.) For ἠλάστρουν cp. 1. 934.
- 1.972. Cp. Aesch. Choeph. 1025 μεσόμφαλόν θ᾽ ἵδρυμα, Λοξίου πέδον.
ll. 973, etc. Schone cites Hdt. 7.140 for a similar attempt to force the
oracle, made by some Athenian envoys, who threaten to remain at the
shrine until they get a favourable response: οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου,
GAN αὐτοῦ τῇδε μενέομεν, ἔστ᾽ av καὶ τελευτήσωμεν.
1. 974. αὐτοῦ, ‘on the spot,’ as in the above citation.
l. 975. σώσει, the direct mood, according to the usual Greek idiom,
instead of the optative.
1. 977. διοπετές, Cp. 1. 88 n., also οὐράνιον 1. 986.
1, 983. κασίγνητον κάρα. Cp. Soph. “42:2. 1 αὐτάδελφον Ἰσμήνης κάρα.
1. 984. Observe the force of ἐκ in ἔκσωσον, ‘ get me safely away.’
1. 987. ἐπέζεσε, usually with a dative, but as indicating hostile motion
it may well take an accusative, especially when combined with a transitive
verb (ἄγει) governing the same word.
ll. 989-1088. IPHIGENIA. ‘ Zhis only I desire, to save thee and our
house. But 7 fear the king’s wrath and Artemis, if the image be removed.
Yet will I not shrink, but die, tf need be, to secure thy safe return?
ORESTES. ‘ Zhou shalt not die for me; our lot ἐξ one. But 7 hope for
112 IPHIGENIA IN TAURIS,
success. Artemis surely will not be wroth, else Phoebus had not sent 7716
hither” ἸΡΗ. ‘How shall we gain our object?’ Or. “ Can the tyrant
be slain?’ IPH. ‘ Nay, that were impiety.” Or. ‘ Hide me then inside
the temple.’ Ipu. “᾽ 71: too strictly guarded—but 7 have a plan.’ OR.
© What ts it ?? ἸΡΗ. “7 will say tt ts not lawful to sacrifice thee, a shed-
der of blood, till thou hast been purified in the sea?’ OR. ‘ But how get
the image from the temple?’ IPH. ‘ That too must be cleansed, as touched
by thy hand.” OR. ‘Where shall these rites be done?’ IPH. ‘At the
creek, where thy ship lies anchored. Pylades too, as partaker of thy crime,
must go along with thee. Or. ‘ Wilt thou tell the king?’ eu. “ 7 will
persuade him that all is right ; see thou to the rest. (To the Chorus.)
“ Friends, 7 implore you keep our secret and aid us to escape. In you lies
our hope; desert not our cause ; else indeed we are undone!’ CHORUS.
‘ Fear not ; we will do thy bidding.” In. ‘ My blessing upon you! But
now retire within, for the king will be here anon—O goddess, once my
preserver, save now me and mine, and depart with us to a land more
blest I?
1. 989. ἔχω, taken in connexion with πρίν σε ἐλθεῖν, =jamdudum habeo,
‘T have long felt a desire.’
1. ggo. εἰσιδεῖν, after πρόθυμον ἔχω, which = βούλομαι, ‘to see you
(there).’ [Hermann is mistaken in constructing it with πρὶν, as if parallel
to éAdey. |
1. 992. κτανόντι, aor. denoting the act completed in the intention of
the doer. Iphigenia was as good as dead guoad patrem. Cp. Soph.
Atas 1126 δίκαια γὰρ τόνδ᾽ εὐτυχεῖν κτείναντά με; 1.6. ‘when he has
done his best to kill me.’
1. 994. To remove an apparent difficulty as to the connexion (indicated
by γὰρ) between this and the preceding lines, some editors have trans-
posed ll. 999-1003 to follow 993, while Wecklein thinks some lines have
been lost between ll. 993 and 994. (See also Crit. Appendix.) The
connexion is however a real one. Iphigenia (ll. 991, etc.) has two
objects in view, the latter of which is really involved in the former.
These are (1) to deliver Orestes, (2) to restore the family fortunes ; where-
fore she adds for thus (by saving your life) I shall avoid the guilt of a
brother’s murder, and moreover (δὲ not re) by your means save our
house. The γὰρ in fact introduces the cawsa cognoscendt, i.e. ‘you may
be sure I do desire it, because by saving you I shall effect the other object
as well.’ . [Those whom this explanation does not satisfy may perhaps
adopt Wecklein’s suggestion, filling up the supposed /acuna somewhat
as follows: ‘I wish to save you, therefore I will help you to steal the
image, for by this means,’ εἴς.
1. 995. The change from the plural ἀπαλλάξαιμεν to the sing. σώσαιμι
is to be noted, especially when (as Mr. England points out) the two
NOTES. LINES 989-1012. 114
verbs ate connected by a common ἄν. But such a connexion is hardly
closer than that for instance in l. 578, where a singular participle stands
in apposition with a plural verb, the subject being really one individual.
The δὲ after τὴν θεὸν refers back to the μὲν in 1. 989.
ὅπως λάθω nearly = μὴ οὐ λάθω, but since δέδοικα implies anxiety about
impending difficulties, ὅπως is used, as alter ἀπορῶ and the like, = ‘Iam
anxious as fo how I may, etc. Cp. Heracl. 248 μὴ τρέσῃς ὅπως σέ τις
. ἀποσπάσῃ (αἰ. ἀποσπάσει) Bia, Hipp. 518 δέδοιχ᾽ ὅπως μοι μὴ λίαν
φανῇς (al. φανεῖ) σοφή.
In 1. t012 Orestes reassures his sister on this point, and in 1. 1400
Iphigenia prays the goddess to forgive her for removing the image.
1. g96. τύραννον. probably after λάθω, not after δέδοικα, as this would
involve an awkward change of construction. It also suits the context
better, since the moment of danger to Iphigenia would be zw/ez the king
found the image gone.
1. 997. κρηπῖδας, ‘ pedestal.’ ἀγάλματος is perhaps best taken after κενάς.
1. 998. πῶς δ᾽ οὐ, ctc., =‘ how ¢hex can I escape death ?’
τίς δ᾽ ἔνεστί μοι λόγος; ‘what excuse can 1 offer?’ Cp. Dem. zz Meid.
§ 41 οὐκ ἔνεσται αὐτῷ λόγος οὐδὲ εἷς (Pflugk).
1. 999. ἀλλ᾽ εἰ μὲν, etc., ‘if this combined object can be effected at
once,’ viz. the carrying away of the image and my deliverance. The
protasis εἰ μὲν, etc. is continued ἴῃ ἄγαλμά 7’ οἴσεις... ἄξεις, the apodosis
is stated in γίγνεται.
1. 1002. τούτου, etc., τοῦ ἀγάλματος, i.e. ‘if I fail to accompany the
image (in your ship) I shall perish’ for losing it. [Schone says τούτου
= Tov ἄγεσθαι, ‘if I fail in escaping, but this forces the natural sense of
χωρισθεῖσα, which merely denotes separation from the object of their
voyage, namely to get the statue. ]
1. 1004. φεύγω, sc. θάνατον, from the following equivalent clause, ‘I
shrink not from death itself, if only I shall have secured your safety.’
1, 1005. οὐ γὰρ ἀλλὰ =‘ for certainly,’ lit. ‘it cannot be but (otherwise
than) that,’ etc. Cp. Ar. Ran. 498 οὐ γὰρ ἀλλὰ πειστέον =‘I must surely
obey,’ as one instance among many.
1. 1006. moPewos, ‘regretted.’ Cp. Phoen. 320 ποθεινὸς φίλοις, ποθεινὸς
Θήβαις.
1. 1008. There is no special force in ἐς second part of the poetical
compound κοινόφρων, ( -- κοινῇ). Cp. Jon 577 στεῖχε κοινόφρων πατρί.
(ll. to10, to11. These lines are probably spurious. (See Crit. Αρρεη-᾿
dix.)]
Ἰ. 1012. τόδε, i.e. the act of carrying off the image. This is in answer
to Iphigenia’s scruples expressed in 1. 995 (where see note). Orestes
now begins to see that his vituperation of Apollo’s oracle (ll. 77, 711)
is unwarranted.
14 IPHIGENIA IN TAURIS,
11. ror4, 1015. The lost passage between these lines must have run
somewhat as follows—‘I believe the gods are on our side, since they
have permitted me to reach the end of my wanderings, καὶ σὸν πρόσωπον
εἰσιδεῖν.
1. 1018. τῇδε γὰρ νοσεῖ, etc., ‘for here (i.e. in getting away the image)
is the difficulty as regards our return.’ Νοσεῖν (see 1. 536 n.) =/adorare in
its metaphorical sense. So κάμνειν in [ph. Aul. 966 ἐν τῷδ᾽ ἔκαμνε νόστος.
1, Io1g. ἥδε βούλευσις πάρα -- τόδε ἡμῖν βουλευτέον ἐστί.
1. 1021. ξενοφονεῖν, ‘to murder one’s host.’ Iphigenia refers especially
to herself, as bound to Thoas by ties of hospitality. So in 1. 1023 she
uses the singular δυναίμην, considering herself as a partner in the sug-
gested crime.
1. 1023. For the aor. ἤνεσα see on ll. 550, 862.
1. 1025. ὡς δὴ, with λαβόντες, ‘do you mean that we should effect
our escape under cover of darkness ?’ Orestes replies in effect— Yes,
for I am to act a thief’s part, and do not pretend otherwise.’
σκότος, usually masc. in tragedy, but here neuter. Cp. Xen. Cyr. 1.
6. 40 ἐν σκότει, Anab. 2. 5. 7 εἰς ποῖον σκότος.
1. 1027. ἱεροῦ, probably with φύλακες, though it may be taken after
ἔνδον. See various readings.
1. 1031. tats σαῖς ἀνίαις, ‘ thy troubles,’ in allusion to the murder of
his mother, put euphemistically expressed.
1. 1032. γὰρ = ‘why certainly,’ with some such ellipse as ‘no
wonder you can make profit even of my troubles /ov,’ etc.
1. 1034. εἰ κερδανεῖς. Cp. He/, 1051, where Menelaus replies to the
suggestion that he should feign to be dead, εἰ δὲ κερδανῶ λέγων, ἕτοιμός
εἰμι.
1. 1036. ἔχουσα, in implied apposition to the subject of λέξομεν
(1. 579 n.), ‘ what reason have you (to offer) ?
τὸ ὅσιον, ‘ only what is pure,’ i.e. ‘not till thou art purified will I
sacrifice thee.’
1, 1037. δώσω, sc. ws from 1. 1035, ‘I shall say that,’ etc.
1. 1040. ἔτι, etc., ‘stz/7 the image remains,’ i.e. ‘you have not yet
told me how we are to remove it.’
ἐφ᾽ ᾧ, dat. of purpose, ‘ which was our object in sailing hither.’
1, 1041. νίψαι, dependent on (ὡς) βουλήσομαι (1. 1039).
σοῦ θιγόντος ds, ‘under pretext of your having touched (contaminated)
it. (Mepis:
1. 1042. ποῖ, because of implied sense of motion in viva: (going to the
shore). We should translate it ‘where?? Cp. Herc. Fur. 74 ποῖ πατὴρ
ἄπεστι γῆς;
εἶπας, ‘do you mean,’ etc., another instance of the ‘momentary’
aorist; cp. ll. 862, 1023 n.
NOTES. LINES 1014-1058. 115
ἔκβολον, probably, as the context indicates, with πόντου (purposely
repeated from 1. 1039), ‘arm’ or ‘inlet of the sea projecting (ἐκβάλλων)
inland’ (Lat. aestwarium), or, according to Wecklein =‘ breakers ;’ cp,
ἐκπίπτει κλύδων 1.1156. In either case vérepov will be an ornamental
epithet ; cp. ‘madida palude’ Ov. Art. Am. 1. 554 (Schone). Others
render it ‘the spray-sprinkled promontory, that juts into the sea,’ but
this involves a less natural construction of πόντου.
Orestes is thinking of the creek close to the temple walls (1. 1196),
which would be too public for their purpose. But Iphigenia reassures
him by saying that she means a spot further off and more retired, close to
his own ship.
1. 1043. Cp. ll. 107, 108. χαλινοῖς are ‘mooring cables,’ also called
χαλινωτήρια Hee. 539.
i. 1046. ἡμῖν, the daz. ethicus, ‘this of ours.’ .
φόνου, ‘ deed of blood,’ (1. 1033), in which Pylades is to be supposed
to have taken part. [Iphigenia’s answer (cp. also ll. 1171, 1173) makes
it probable that the reading φόνου is correct, but several alterations
have been proposed, for which see Crit. Appendix. ]
1. 1047. λέξεται, the fut. mid. used passively, as in Asc, 322 ἀλλ᾽
αὖθις ἐν τοῖς μηκέτ᾽ οὖσι λέξομαι (where see note.)
Join χεροῖν with μίασμα, and ταὐτὸν with σοὶ, ‘the same with (as)
yourself’ Cp. Adc. 365 ἐν ταῖσιν αὐταῖς yap μ᾽ ἐπισκήψω κέδροις σοι
τούσδε θεῖναι.
ἔχων, for the more usual infin., lit. ‘shall be spoken of as having.’
This is an extension of the rule of the participle after verbs of per-
ception to verbs of simple declaration. The same construction is
sometimes found with ἀγγέλλειν, ἐπιδεικνύναι, etc.
1. 1050. kat priv... ye, ‘well, at any rate’ (e¢ camen), i.e. in case
of any difficulty there is the ship to fall back upon.
For πίτυλος cp. 1. 307 n. νεὼς πίτυλος εὐήρης describes the ship
with its oars in position ready to strike the water. Cp. ll. 1345, etc.
1. 1051. τἄλλα refers to getting on board and sailing away. This
must be Orestes’ task, Iphigenia having done her part as soon as she
has got the image down to the shore.
1, 1052. τάσδε, i.e the attendant maidens who form the Chorus.
1. 1054. εἰς οἶκτον, ‘for exciting sympathy.’ Cp. Soph. Azas 510 κάρτα
τοι φιλοίκτιστον γυνὴ, though there the sense is rather ‘ prone to lamen-
tation,’ here ‘to move pity’ in others. Similarly Herc. Fur. 536 τὸ
θῆλυ yap πῶς μᾶλλον οἰκτρὸν ἀρσένων.
1. 1055. τὰ δ᾽ ἄλλα, according to Paley, is adverbial, ‘as for the rest,’
Lat. ceterum. This line, if genuine, is a somewhat nervous expression
of belief that everything will turn out well, =‘i only hope that,’ etc.
1, 1058. Since τἀμά ἐστιν = ἐγώ εἰμι, the infin. στερηθῆναι, follows
12
116 IPHIGENIA IN TAURIS.
naturally. Wecklein cites Plat. Protag. p. 313 A ἐν ᾧ πάντ᾽ ἐστὶ τὰ σὰ ἢ
εὖ i) κακῶς πράττειν, where τὰ σὰ practically =ov,
1. 1059. ἀδελφῆΞ, 1. ὁ. Electra (1. 562), συγγόνου, of course, being
Orestes.
1. 1060. τάδ᾽ ἀρχέτω -- ἥδ᾽ ἀρχὴ ἔστω.
1. 1061. Cp. Hel. 329 γυναῖκα μὲν δὴ συμπονεῖν γυναικὶ χρή.
1. 1062. σώζειν -- ἑαεέ7γ4, as in Aesch. Prom. V. 532 τόνδε (Χόγον)
σώζων, ‘keeping this secret.’ Cp. Soph. Oecd. Col. 1530 αὐτὸς ἀεὶ σῶζε.
1. 1064. For ὅτῳ -- εἴ τινι cp. 1. 606n. The omission of ἂν with the
subj. (παρῇ) is common in Homer, tolerably so in tragedy, but rare in
Attic prose. See note on Al. 79 ὅτου τόδ᾽ ἔγχος κρατὸς ἁγνίσῃ τρίχα.
With πίστη cp. Virg. Aen. 3. 112 ‘fda silentia sacris.’
1. 1066. For the gen. γῆς -- εἰς γῆν cp. Cyclops 108 πορθμὸν πατρῴας
χθονὸς, Hom. Od. 5. 344 νόστου γαίης ιΦαιήκων. The alternative νόστος
ἢ θαν εἴν is in apposition to τύχη, ‘the chance either of return or of death.’
1, 1067. ov, to the leader of the Chorus. Next four others are
addressed in turn (σὲ καὶ σὲ, etc.), who were probably the leaders of
each rank (ζύγονν) or division (Hermann).
1. 1072. φησὶν -- ατί, ‘ assents,’ the same as αἰνουσῶν in next line.
1. 1073. αἰνουσῶν, sc. ὑμῶν, -- εἰ μὴ aivetre.
1, 1076, ἐκ γ᾽ ἐμοῦ. For é« instead of ὑπὸ, denoting the agent, cp. ἐκ
γυναικὸς σφαγεὶς 1. 552 n.
σοι, dat. ethicus (cp. 1. 1046) =‘ as you desire.’
1. 1078. ὄναισθε -- “ bless you!’ Cp. /ph. Aul. 1359 ὄναιο τῶν φρενῶν.
Hence the Homeric ὀνήμενος, ‘blest,’ the opposite of ὀλόμενος ‘ac-
cursed (//. 1. 2).
1. 1079. σὸν καὶ σὸν, to Orestes and Pylades, who, at Iphigenia’s
bidding, enter the temple.
ll. 1082, etc. Cp. the somewhat similar address of Helen to Hera in
Hel. 1093, etc.
For Αὐλίδος πτυχὰς see 1. 9 n.
1. 1083. πατροκτόνου xepos, ‘a father’s murdering hand.’
1. 1085. βροτοῖσι, ‘in men’s eyes’ (England). Cp. τοῖσιν εἰδόσι 1. 575,
τοῖς ἐκεῖ 1. 771.
1. 1088. The epithet εὐδαίμονα not only forms a contrast with the ‘un-
blest’ land of Tauri, but was a favourite designation of Athens, as a
place renowned for superior piety and culture. Cp. Hdt. 8. 111 ᾿Αθῆναι
μεγάλαι τε Kal εὐδαίμονες, Soph. Oed. Col, 282 τὰς εὐδαίμονας... ᾿Αθήνας,
also 1. 1483.
IPHIGENIA disappears within the temple.
11. 1089-1151. CHORUS. “ὁ thou that mournest by the sea, Alcyon,
bird of woe, to thy strain I tune my sorrows, of home joys bereft. There
dwells Artemis the blest, by the Delian palm, the bay-tree and the olive,
NOTES. LINES 1059-1102. 117
and by the circling mere where swans make melody. What grief was
mine, what tears, when torn from home by strangers I came to this land,
to serve the maiden who ministers at these gory altars! Hard ts their
lot on whom: after prosperous days misfortune falls. Soon thou, mistress
mine, shalt speed on thy homeward voyage. with Pan and Phoebus for thy
escort, and the spreading sails well filled shall urge thee on ; while Lam
left here forlorn. O that as a bird I too might wing ee DEON my
airy way, where erst amid the festal throng I whirled in the dance, with
graceful rivalry of charms, gay raiment, aad flowing hair !?
1, 1089. The bird called Alcyon (wrongly written Halcyon, and
generally identified with the kingfisher) is described by Pliny, 1. Hes¢.
10. 32. 47. For the legend of Alcyone and her husband Ceyx (πόσιν
l. 1093) see Classical Dict. and Ovid, Jet. 11. 270.
l. Log. οἶτον, in apposition with ἔλεγον, which is the cognate accus.
with ἀείδεις, =‘ bewailest thy sad fate.” Cp. Aesch. Agam. 1162 ὑμνοῦσι
δ᾽ ὕμνον... ἄταν, also (for οἶτον in connexion with this legend) Hom.
Ll. 9. 563 μήτηρ δ᾽ ἀλκύονος πολυπένθεος οἷτον ἔχουσα.
l. 1092. ξυνετοῖσι, i.e. to those who (like thee) are schooled in adver-
sity,’ or, as some take it, ‘to those who know the legend well.’ Thus
in Aesch. Suppl. 62 (πενθεῖ νέοκτον οἶτον, etc.,) the mourning maidens
compare their lament to that of the nightingale, which those who are
skilled in bird-lore will understand.
l. 1093. ὅτι, ‘seeing that,’ in explanation of the epithet edguveror.
(See preceding note.)
l. 1094. σοι παραβάλλομαι θρήνους, ‘match my lament with thine.’
‘for=Tols σοῖς θρήνοις.
l. 1095. ἄπτερος ὄρνις --΄ ἃ human songstress’ (Paley), a bird of woe
like thee, only ‘wingless.’ Wecklein compares Aesch. Agam. 1258,
where Clytaemnestra is called δίπους λέαινα, i.e. a lioness in human
shape.
1. 1096. ayépous, the festive throngs, which were the joy of Greek
life. Cp. ll. 1143, etc.
l. 1097. ὀλβίαν, ‘blest,’ in contrast with the Tauric Artemis and her
sanguinary rites.
ll. togg-1101. Cp. Hec. 458 (in reference to Delos) ἔνθα πρωτόγονός
τε φοῖνιξ | δάφνα θ᾽ ἱεροὺς ἄνεσχε | πτόρθους Λατοῖ φίλᾳ | ὠδῖνος ἄγαλμα
δίας ; also 7071 920 δάφνας ἔρνεα φοίνικα παρ᾽ dBpoxdpay, in allusion to the
palm and bay-tree which sprang up at the command of Zeus to shade
Leto during her travail. To these Euripides adds the Athenian olive,
called γενέθλιον ἔρνος ἐλαίας by Callimachus, Hymn. Del. 262. Cp.
Catull. 34. 5.
1. 1102. Λατοῦς ὠδῖνι, ‘to Leto in her pains.’ The goddess is said to ,
have supported herself by the branches of this tree; cp. Theognis l. 5—
118 IPHIGENIA IN TAURIS.
Φοῖβε ἄναξ, ὅτε μέν σε θεὰ τέκε πότνια Λητὼ,
φοίνικος ῥαδινῇς χερσὶν ἐφαψαμένη,
ἀθανάτων κάλλιστον, ἐπὶ τροχοειδέϊ λίμνῃ, εἴς.
This circular lake on Mount Cynthus is mentioned by Herodotus, 2. 170,
with the same epithet τροχοειδής.
1. 1104. κύκλιον, after εἱλίσσουσαν," rolling its waters round and round,’
the lake having no visible outlet.
κύκνος peA@dos. The swans of Delos were said to have sung at the
birth of Apollo and Artemis. Cp. Callim. Hymn. Del. 49 κύκνοι ἐπ’
ὠδίνεσσιν decay. In the /oz 1.167 the young priest of Apollo bids the
swan that approaches the Delphic shrine λίμνας ἐπίβα τῆς Δηλιάδος, add-
ing αἱμάξεις, εἰ μὴ πείσει, τὰς καλλιφθόγγους ὠδάς.
1. 1110. ἐρετμοῖσι καὶ λόγχαις, instrumental dative=‘ borne off by
oar and lance,’ since ἔβαν -- ἐφερόμην. Cp.1. 1133.
1. 1111. ζαχρύσου, 1.6. ‘for a large sum.’ The ζα- is intensive (as in
ζά-θεος, Ca-pevijs), the same as δα- in δαφοινὸς, etc., and probably =&a,
ie. ‘through.’ Cp. Alc. 498 ζαχρύσου πέλτης.
]. 1112. νόστον βάρβαρον, ‘journey to a strange land.’ This is the
primitive sense of νόστος, voorety (from véopar), though ‘return home”
is the more usual meaning. Cp. He/. 428 νοστῶ, ‘I am come,’ Soph.
Phil. 43 ἐπὶ φορβῆς νόστον, ‘ travelling in quest of food.’
1. 1113. ἐλαφοκτόνου, a regular epithet of Artemis as venatrix. See
note on Δίκτυννα 1. 127.
1. 1115. λατρεύω with the accus. instead of dative is rare. Cp. Z/ect.
130 Tia πόλιν Aarpeveis ;
1. 1116. ἙἙλληνοθύτας, a characteristic epithet of the altars of the
Taurian goddess (Il. 39, 72).
11. 1118-1120. With Badham’s correction ta πάλαι for μεταβάλλει,
the meaning is clear and the sentiment common enough,—viz. that a
sudden change from prosperity to adversity is worse than the state of one
who has been unfortunate all his life long (σύντροφος δυσδαιμονίᾳ). Cp.
Hel. 418—
ὅταν δ᾽ ἀνὴρ
πράξῃ κακῶς ὑψηλὸς, εἰς ἀηθίαν
πίπτει κακίω τοῦ πάλαι δυσδαίμονος.
also Herc. Fur, 1291—
κεκλημένῳ δὲ φωτὶ μακαρίῳ ποτε
ai μεταβολαὶ λυπηρὸν, etc.
and Zvoades 634—
ὁ δ᾽ εὐτυχήσας és τὸ δυστυχὲς πεσὼν
ψυχὴν ἀλᾶται τῆς πάροιθ᾽ εὐπραξίας.
1.1121. εὐτυχίας, the acc. pl., ‘after’ being the required sense of μετὰ
here.
NOTES, LINES 1104-1137. 119
1. 1123. πότνια, ‘ mistress,’ addressed to Iphigenia, not (as some take
it) to Artemis.
1. 1126, κάλαμος, the syrinx or Pandean pipe, made of seven reeds
fastened with wax. Cp. Theocr. /d. 13. 4 κηροδέτῳ πνεύματι μελπόμενος,
Virg. Κεἰ. 2. 32 ‘Pan primus calamos cera conjungere plures Instituit.’
Here Pan himself is supposed to act as piper (κελευστὴς) to the rowers,
while Apollo directs their course.
1. 1129. ἑπτατόνου = ἑπταχόρδου, the strings being tuned at intervals
of a tone or a semitone. Originally the lyre had only four strings; three
are said to have been added by Terpander about 650 B.c. Cp. Al. 447
καθ᾽ ἑπτάτονον τ᾽ ὀρείαν χέλυν, etc.
1, 1130. πέμψει, “ conduct,’ deducet, a good correction for ἄξει, which
has occurred just above (1. 1124), and is properly said of the ship rather
than of the conductor.
λιπαρὰν, another favourite epithet of Athens (1. 1018 n.), ‘the bright
and glorious. Cp. Ack. 452, also Ar. Zg. 1329 ὦ ταὶ λιπαραὶ καὶ
ἰοστέφανοι καὶ ἀριζήλωτοι ᾿Αθῆναι. But in Ach. 640 Aristophanes
rallies his countrymen on their fondness for this epithet, which he says is
better suited to oily sardines! (ἀφύων τιμὴν περιάψαΞ).
1. 1133. ῥοθίοις mAarats ‘(sped by) oar-blades that stir the foam.’
ῥοθίοις, an adj. as in 1, 407, where see note. For the dat. of instru-
ment after βήσει cp. 1. 1110 n.
ll. 1134-6. (According to Paley’s later explanation), ‘while to the
breeze the sheets (πόδες) swell out the sails against the forestays (ἐπὶ
mpotévas) over the bows (στόλον) prow-wards, as the ship speeds on
her way. That is to say, the sails bulge out so as to touch the πρότονοι,
which were ropes fastened from the masthead to the bows of the ship.
The στόλος was a projection from the prow, usually terminating in a
figure-head ; here it stands generally for the ‘ bows.’ πόδες were ropes
attached to the lower ends of the sail, and fastened on each side aft.
The whole is a description of a ship in full sail before a fair wind.
{Others take πρότονοι to mean ‘halyards,’ by which the sail itself is
regulated, in which case the best reading is Hermann’s toma πρότονοι
εν πόδας τε (MSS. πόδα) or Mr. England’s πόδες τε. This sense of
πρότονοι is maintained on the strength of a passage in Hecuba 114 λαίφη
προτόνοις διερειδόμενα, which is commonly rendered ‘ sails supported by
the halyards.’ There however, as in the present passage (with the text-
reading ἐπὶ mporévos), the right translation may be ‘ pressing against the
forestays.’ The only other instance of πρότονος in tragedy seems to be
Aesch. Ag, 870, where it is termed σωτὴρ ναὸς, and can only mean ‘ fores
stay.’]
1, 1127. The maidens of the Chorus desire to wing their way through
the upper air, along the sun’s ‘ bright course,’ which is called ἱππόδρομον
120 IPHIGENIA IN TAURIS.
by a common metaphor from the chariot races. Cp. 1. 192 m., and
Soph. Azas 845 σὺ δ᾽, ὦ τὸν αἰπὺν οὐρανὸν διφρηλατῶν, Ἥλιε, etc.
1. £138. εὐάλιον πῦρ --ἡλίου λαμπρὸν πῦρ, the second part of the
compound being equivalent to a noun in the genitive case. Cp. δόξα
εὐάγγελος Med, 1010, and sce note on |. 12.
1. 1141. Gpots, Doric for ἡμετέροις, but used in tragedy for ἐμοῖς, as
ἡμεῖς for ἔγώ. Cp. σύγγονον ἀμὸν 1. 149. ἀμὸν βίον (=épov) Alc. 396.
1, 1142. λήξαιμι θοάζουσα. i.e. ‘stay my flight,’ come to a pause and
fold my wings there. .
1, 1143. χοροῖς, a local dative,=éy χοροῖς, but the preposition may
be omitted. Cp. στᾶσα χοροῖς Εἰ εί. 178.
ὅθι with ἐσκίαζον, the participles εἱλίσσουσα, etc. intervening. [If we
adopt Hermann’s reading ἁβρόπλουτον ὅτ᾽ εἰς ἔριν in 1. 1148, ἱστάμην
must be supplied here from σταίην,]
1. 1144. πάρεδρος, ‘a bridesmaid,’ dancing and singing at the marriage
feast. See the opening lines of Theocr. /d. 18, the Apithalamium
of Helen.
1. 1145. φίλας (according to the text-reading) must go with ἁμίλλας,
‘in friendly rivalry of charms with bands of my fellows. Cp. Psalm
45.15 (P. B. version.) περὶ is separated by ¢meszs from εἱλίσσουδα.
1, 1148. ἁβροπλούτοιο χλιδᾶς =‘ rich and graceful ornament.’ The
compound adj. is formed somewhat in the same way as εὐάλιον above.
See note on |. 1138. The expression (if χλιδᾶς is correct) may, as
Wecklein suggests, have been borrowed from Aesch. Prom, V. 466
ἄγαλμα THs ὑπερπλούτου χλιδῆς.
1. 1149. φάρεα καὶ πλοκάμους, etc. The ‘gorgeous veil and the
clustering curls, which half conceal and half reveal the charms of the
face beneath, complete the picture. In similar language Antigone
(Phoentssae 1486) recalls with longing desire the festivities of former
days, οὐ προκαλυπτομένα βοτρυώδεος ἁβρὰ παρηίδος (φέρομαι)... κρά-
δεμνα δίκονσα κόμας ἀπ᾽ ἐμᾶς, στολίδα κροκόεσσαν ἀνεῖσα χλιδᾶς.
1. 1151. With éoxtafov γένυας must be supplied from γένυσιν, the
curls being said to shade the cheeks; unless we adopt the reading
γένυν ἐπεσκίαζον or συνεσκίαζον (with πόδες τε or πόδας τε in strophe,
1.1135). Cp. Bacch. 445 πλόκαμος... γένυν παρ᾽ αὐτὴν. κεχυμένος.
Enter THOAS, meeting Iphigenia as she leaves the temple with the
image in her hands
11. 1153-1233. THoAs. ‘ /s the sacrifice done? (to Iphigenia.) Ha !
why removest thou the image? what is the matter? pew. “ The victims
are unclean, TH. ‘How knowest thou this? IPH. * Because the tmage
turned away tts face and closed its eyes” ΤῊ. ‘ What have the strangers
done? IPH. ‘.d dreadful deed, the murder of their mother ; this they
told me? TH.‘ What shall we do? Irn ‘ First they must be purified
NOTES, LINES 1138-1170. 121
in the sea, and the image too” TH. ‘ Take them where thou wilt. 7
praise thy piety? eu. ‘ Let the men be bound and their faces be verled ;
bid everyone remain indoor’, lest the sight defile them, and stay thou
here? Tu. ‘What to do? ἸἸΡΗ. ‘ 70 purify the temple while I am
away ; and whatever may befal, marvel not! TH. ‘L will do thy hid-
ding, and may heaven prosper thy work.
THoas retires towards the temple, whence issue ORESTES aes
PYLADES in chains, with a tiain of attendants.
ΤΡΗ. ‘ Here come the strangers forth, with all things needful for our
holy rites. Let no one approach the shrine. Virgin uae ghter of Leus,
aid thou my enterprise, as best thou knowest !’
Exit IPHIGENIA, walking in the rear of the procession.
1. 1153. πυλωρὸς, ‘ warden,’ the same as κλῃδοῦχος 1. 131.
1.1154. κατήρξατο. See note on κατάρχομαι 1. 40.
1. 1155. σῶμα, acc. of respect.
λάμπονται vividly describes the effect of intense heat from the fire
fed by oil, in which the bodies of victims were consumed (Il. 623, 626).
For the passive λάμπονται cp. ἐλάμπετο Med. 1194, from the tiansitive
λάμπειν ‘to light up,’ as in He/. 1131 δόλιον ἀστέρα λάμψας.
1. 1157. ἀκινήτων, Lat. 202 movenda, said of sacred objects which it
is sacrilege to move or touch, hence ‘inviolable.’ Cp. Hdt. 6. 134
κινήσοντά Te τῶν ἀκινήτων.
Ἰ. 1159. ἐν παραστάσιν, 77: vestibulo, properly the portico or colon-
nade in front of the temple. Cp. eis παραστάδας Phoen. 415.
1], 1161. ἀπέπτυσα (also in 71. 614), is an expression of horror, =
‘heaven save us!’ derived trom the belief that spitting averted evil omens.
dota γὰρ, etc. i.e. ‘I utter this word for religion’s sake’ (- ὁσίας
ἕκατι |. 1461), i.e. to avert the consequences of defilement.
1, 1163. καθαρὰ τὰ θύματα, the oblique, sometimes called the ‘ter-
tiary,’ predicate, ‘the victims whzch you had captured are not clean.’
Cp. l. 1171, Soph. Azas 1121 οὐ γὰρ βάναυσον τὴν τέχνην ἐκτησάμην,
among many instances.
ἠγρεύσασθε, plural, because the king acts through his servants.
ἸΙ. 1164. δόξαν, ‘a (mere) conjecture.’
1, 1165. πάλιν, ‘backwards.’ Cp. πάλιν στέφεται Med. 411. A
similar pcrient is related in Caesar, 5. Czv. 3. 105, of an image of Victory
in the temple of Minerva at Elis. See also Ovid, Fast. 6.613. This
phenomenon, as well as that of winking images (1. 1167), is a familiar
legend in ancient and modern times.
1. 1168. τὸ μύσος, ‘ ¢ke pollution,’ mentioned by Iphigenia in 1. 1163.
]. 1170. The expression βαρβάρων, in the mouth of a darbarian king,
is quite according to tragic usage. Cp. 1l.1174, 1422, He/. 1258, Aesch.
Prom, 255.
122 IPHIGENIA IN TAURIS.,
1. 1171. For οἰκεῖον τὸν φόνον cp. 1.1163 n. φόνον -- φόνου μιάσμα,
‘charged with the guilt of murder. κτᾶσθαι φόνον is like κτᾶσθαι
δειλίαν, δύσκλειαν, etc. See on 1. 676.
1.1174. Thoas swears by Apollo in Greek fashion (cp. 1. 1170 n.).
So Theoclymenus, Hel. 1204, exclaims "Ἄπολλον, ws ἐσθῆτι δυσμόρφῳ
πρέπει. See note there.
1.1177. σεμνὸν ὑπ᾽ αἰθέρα, i.e. to purge away the pollution beneath
the pure air of heaven (πνεῦμα καθαρὸν οὐρανοῦ Hel. 867.) See note
there, also on 1. 43, where Iphigenia tells her dream aloud to the morn-
ing air.
φόνου, ‘ the stains of blood,’ as in 1. 1174.
1. 1179. ἤλεγχον, ‘ questioned them,’ the legal term for cross-examin-
ation.
1. 1180. ὡς -- ὅτι οὕτως (Paley), justifying the use of the epithet σοφήν.
1. 1181, καὶ νῦν, ‘and but now,’ continuing from 1. 1178.
καθεῖσαν, ‘let down, likea bait for fish. Cp. Ar. Vesf.174 οἵαν πρόφα-
ow καθῆκεν.
φρενῶν, after δέλεαρ, ‘a bait to entice my fancy.’
1.1182. φίλτρον, ‘lure,’ in the form of pleasant tidings from Argos.
τῶν ᾿Αργόθεν = τῶν ἐν “Apye: (since the message comes from Argos), by
what is called constructio praegnans with prepositions or adverbs indi-
cating motion. Cp. Xen. Azab, 12. 18 οἱ ἐκ τῆς ἀγορᾶς ἔφυγον, as a
well-known instance, also (probably) rag’ Ἑλλάδος 1. 540.
τῶν may be masc. or neuter, probably the former, ‘concerning your
friends at Argos.’
1, 1184. ὡς δὴ, indicating the (supposed) obvious motive of their
communication, ‘ of course to induce you to save them,’ etc.
1. 1185. This seemingly gratuitous falsehood is perhaps intended to
lead off the conversation from dangerous ground, viz. the preservation
of Orestes, hinted at in the last remark of Thoas.
1. 1186. ἐξένευσας may be from ἐκνεῖν or ἐκνεύειν. The former would
refer back to the metaphor of the ‘ bait’ in 1. 1181, ‘you naturally
avoided (lit. ‘swam away from’) the bait by reference (eis) to your duty
to the goddess.’ But as several lines have intervened, it is simpler to
take the verb as from ἐκνεύω, * you naturally inclined (from the tempta-
tion) ¢o the side of the goddess.” Schdne, commenting on ἐξένευσε
1. 1330, cites Phoen. 1268 és θάνατον éxvevovre, ‘inclining (from life) to
death.’
1. 1190. ἐν ἔργῳ, ‘in operation,’ meaning that it was high time her
officials were engaged in their sacrificial work.
1. 1191. See note on ἐναλίᾳ δρόσῳ 1. 255.
1. 1193. This line seems to have passed into a proverb. An anecdote
related by Diogenes Laertius makes it refer to the virtue of sea-bathing,
NOTES. LINES 1171--1207. 123
by which Euripides had once benefited during a visit to Egypt. But
the ancient belief in purification by water, from moral as well as
material stains, was almost universal. Cp. the words of Ajax in Soph.
Atas 654—
ἀλλ᾽ εἶμι πρός τε λουτρὰ Kal παρακτίους
λειμῶνας, ὡς ἂν λύμαθ᾽ ἁγνίσας ἐμὰ
μῆνιν βαρεῖαν ἐξαλύξωμαι θεᾶς.
Also see Ovid’s account in Fas?z, bk. 2, of the atoning rites called
Februa, which concludes with the lines—
‘Ah nimium faciles, qui tristia crimina caedis
Fluminea tolli posse putetis aqua!
kaka is meant to be understood by Thoas in the sense of ‘ guilt,’ but
Iphigenia really means that the sea will help her to get rid of her
‘troubles,’ by affording a means of escape.
1.1195. Another double entente lies in τἀμὰ, ‘my own designs’ and
‘my work’ of purification. The same remark applies to ἄλλα δράσομεν
in 1, 1197.
1. 1196. The temple being close to the sea, Thoas naturally supposes
that she would go to the nearest part of the shore. As this would not
suit either her real or professed purpose, she replies ἐρημίας δεῖ. With
ἐκπίπτει κλύδων cp. νοτερὸν ἔκβολον 1. 1042 n.
1, 1201. οὐ γὰρ, ‘no, for e/se,’ ‘ were it otherwise,’ etc.
1. 1202. δίκαιος, feminine. Cp. ὁδὸν δίκαιον Heracl. goz. Many
adjectives in -aos are of two terminations only. Cp. νεφέλας Spopaiov
Alc. 244 ἀγγελθεῖσά po γενναῖος Hec. 592.
ηὑσέβεια is ‘your present piety,’ hence Monk’s proposed alteration
to δίκαιον would be too general—meaning ‘ piety is a right thing’ in the
abstract.
1. 1203. Iphigenia’s growing excitement is marked by the change to
trochaic metre. Each tetrameter is divided between the two speakers,
the second half-verse following quickly upon the first. Cp. Orest. 775,
etc., Jon 530, etc., 7221. Aul. 1337; also (without division of parts)
Bacch. 604, etc., Zroad. 444, etc. ‘This last, as Mr. England observes,
is the earliest known play in which Euripides uses this metre, its date
being 415 B.C.
For the stereotyped formula in οἶσθ᾽ & pou γενέσθω, incapable of
being literally. rendered, see note on 1. 759. Here the sense is ‘let me
have what you know I require.’ By disclaiming any such knowledge
Thoas gives Iphigenia the initiative.
1, 1207. ἡλίου, etc. This was to avoid pollution of the sun’s beams
by contact with a homicide. Thus in Soph. Ced. Tyr. 1425 Creon bids
the attendants remove the wretched Oedipus indoors, saying—
124 IPHIGENIA IN TAURIS.
τὴν γοῦν πάντα βόσκουσαν φλόγα
αἰδεῖσθ᾽ ἄνακτος Ἡλίου, τοιόνδ᾽ ἅγος
ἀκάλυπτον οὕτω δεικνύναι.
Also in Herc. ur. 1231 Heracles, after murdering his children, asks in
surprise τί δῆτ᾽ ἐμὸν κρᾶτ᾽ ἀνεκάλυψας ἡλίῳ ;
1. 1209. πόλει -- τοῖς πολίταις, after σημανεῖ,
ποίας τύχας ; ‘what hap?’ i.e. ‘emergency.’ Thoas takes σημανεῖ
as a word of warning as to certain consequences, the nature of which he
desires to learn. Iphigenia first concludes her injunction, but in 1. 1211
she gives the reason in answer to Thoas’ further inquiries μὴ συναντῶσιν
φόνῳ; He then understands the reason reece and gives the order στεῖχε,
etc. to one of the attendants.
1. 1210. συναντῶσιν, a probable correction by Elmsley for συναντῷεν.
The opt. could only mean (‘are they to be told that you ordered this)
that they szzgh¢ not meet the murderer?’ a needlessly cumbersome con-
struction.
1. 1212. καὶ φίλων, etc. Iphigenia seems at first to mean, ‘I have
special need of frzends’ (referring tacitly to Orestes). But as soon as
Thoas has chosen to apply the term to himself, she craftily adds μηδέν᾽
εἰς ὄψιν πελάζειν, ‘let my friends take special care to keep out of the
way, the absence of Thoas being of course all important.
1.1214. The original trimeter as . . . πόλις is possibly an interpola-
tion. But supposing it to be genuine, the first εἰκότως, ‘naturally so,’
assigned to Iphigenia, may easily have dropt out, and the whole forms
an appropriate conclusion to the section.
1. 1215. ναῶν, here in its restricted sense of ‘shrine,’ since Thoas was
to be inside the ‘temple’ (ἱερόν). Cp. ll. 1287, 1308.
1.1216. Cp. Hel. 865-870, where Theonoe bids her attendants
purify the path before her ‘ with cleansing fire’ (καθαρσίῳ φλογί). So
in Homer Qd. 22. 481, etc., after slaughter of the suitors Odysseus calls
for fire and brimstone to purify the palace—cice θέειον, γρηῦ, κακῶν
ἄκος, οἷσε δὲ καὶ πῦρ, ὄφρα θεειώσω μέγαρον.
The purification of the ¢emfle properly devolved upon Iphigenia as
priestess, but she irregularly ‘assigns this task * to Thoas, to keep him
out of the way while sne was ‘otherwise engaged’ (1. 1197).
καθαρόν, predicative, ‘that you may find it purified on your
retum.’
1. 1218, παλαμναῖον, here neuter = Arace/um, ‘the pollution’ proceed-
ing from the murderer (waAapvaios). For the superstition about cover-
ing the head Bothe cites Plautus, Mostedlaria 2. 2. go ‘cave respexis!
fuge atque operi caput.’
1. 1219. τοῦδ᾽ ὅρος, etc., lit. ‘what is to be my limit in this case?’
i.e. ‘how long am I to wait for you?’ Iphigenia continues her remarks
NOTES. LINES 1209-1233. 125
without noticing Thoas’ question: telling him in effect that he need not
trouble himself about the matter.
1. 1221, εἰ γὰρ, like ὁ. sz, expresses a wish. Cp. Alc. gt, 1072.
ὡς θέλω is of course again ambiguous. Cp. ll. 1195, 1197, also
Helen’s words to Theoclymenus, οἷ ἐγὼ θέλω Hel. 1405.
Here the two captives are seen issuing from the temple, chained and
guarded.
1. 1223. κόσμον, i.e. the sacred robe and ornaments, ostensibly for puri-
fication with the image, but in reality to be carried away with it.
1. 1225. προὐθέμην, etc., ‘I prescribed for purifying the strangers and
the goddess.’ Bothe cites Soph. Ant. 160 τήνδε γερόντων προὔθετο
λέσχην.
Ἰ. 1227. εἴ tis, etc. At 1. 1210 Iphigenia had desired Thoas to issue
a general order; here she specifies individuals to whom pollution would
be particularly disastrous—ministers in holy offices, parties intending
marriage, and women in childbirth,
The plurals ναῶν and θεοῖς should refer to divine service generally,
but here must apply to that of Artemis alone, since she was the only
deity who had a temple at Tauri.
For πυλωρὸς cp. 1. 1153 n.
], 1228. Offerings before marriage (προτέλεια γάμων) were presented
to Artemis, who was also the protectress of women in childbirth, under
the title or Eileithyia (Εἰλείθυια).
With τόκοις βαρύνεται Pflugk compares Theocr. 74. 17. 61 ᾽Αντι-
yévas θυγάτηρ βεβαρημένα ὠδίνεσσιν.
1, 1231. οὗ χρὴ, i.e. at Athens (]. 1087), or rather at Halae in Attica
(1.1452), where her rites would be pure from the stain of human blood.
Thoas of course would understand καθαρὸν δόμον to mean her present
temple when purified (1. 1216).
1. 1232. τἄλλα, etc. Schdne compares Clytaemnestra’s reserve in her
prayer to Apollo, Soph. Zvect. 657—
τὰ δ᾽ ἄλλα πάντα, Kal σιωπώσης ἐμοῦ,
ἐπαξιῷ σε δαίμον᾽ ὄντ᾽ ἐξειδέναι.
Ἰ, 1233. τὰ πλείονα =cefera, as the article implies, i.e. what still
remains to be done, though Iphigenia refrains from naming it. Or, as
Badham explains it, τὰ πλείονα τῶν νῦν εἰρημένων.
Il. 1234-1283. CuHorus. ‘ Hail! glorious Leto’s son, lord of the lyre
and bow, whom erst from the vales of Delos thy mother bore away to
Parnassus holy hill, where stood the oracular shrine of Earth, by the
scaly dragon guarded. Him, Phoebus, thine infant hands did slay ;
and there thou holdest thy throne, hard by Castalia’s fount, dispensing
to mortals thy oracles of truth divine. But when Earth, wroth for her
daughter Themis’ sake thus driven from her seat, sent up deluding
126 IPHIGENIA IN TAURIS.
dreams and robbed Phoebus of his honour, straight hied the god to Olym-
pus, and clasping the throne of Zeus besought his aid. Then moved by
his prayer Zeus bade the nightly visions cease, and restored to Loxias the
gorgeous fane, rich with the wealth of nations, the oracle of the world,
This chorus is not, as some have thought, irrelevant to the subject of
the play, but is a vindication of the authority of Apollo’s oracle, which
Orestes had been inclined to discredit, but which was shortly to find its
fulfilment. The contrast drawn in the antistrophe between the sure
predictions of Phoebus and the deceitfulness of the ancient Dream-
oracle, which Zeus had abolished at the entreaty of the god, has a
direct reference to Iphigenia’s dream, proved by subsequent events to
have been misleading.
1. 1234. εὔπαις γόνος, like εὔπαιδα γόνον Herc. Fur. 690, καλλίπαις
θεὰ Orest. 964. These epithets are usually applied to the parents,
‘having fair offspring,’ as in ec. 810 εὔπαις ποτ᾽ οὖσα, viv δὲ γραῦς
ἄπαις θ᾽ ἅμα.
1. 1225. Δηλιάσιν γυάλοισι. For the adj. of feminine form with
neuter substantive cp. Orest. 270 μανιάσιν λυσσήμασι, Hel. 1302 δρομάδι
κώλῳ, also ‘victricia arma’ Virg. Aen. 3. 54.
καρποφόροις, an ornamental epithet, probably in allusion to the trees
that sprang forth at Apollo’s birth (1. 1100). Delos is really a barren
rocky island.
1. 1236. γυάλοισι is a local dative, to be taken with ἐν κιθάρᾳ σοφὸν,
marking the scene of Apollo’s early displays of skill, and not with the
verb φέρεν.
1, 1238. ἃ τ᾽ ἐπὶ, εἰο. -- τόξων τ᾽ εὐστοχίᾳ, ἐφ᾽ ἃ γάνυται, by attraction
of the relative into the antecedent clause. Both lyre and bow are
traditionally associated with Phoebus. Cp. Hom. Aymu to Delian
Apollo 132 εἴη μοι κιθαρίς τε φίλη καὶ κάμπυλα τόξα.
1. 1239. φέρεν, sc. Λατώ from ]. 1244.
1. 1240. δειράδος, Mount Cynthus in Delos, Κύνθιον ὄχθον 1. τορϑ.
1.1242. ἀστάκτων, ‘not trickling,’ i.e. flowing in abundance. Cp.
Soph. Oed. Col. 1251 ἀστακτὶ λείβων δάκρυον.
patepa, in apposition with κορυφὰν, Mount Parnassus being the
‘parent’ of many rills which flow from it; among these was the famed
Castalian spring.
1. 1243. βακχεύουσαν Διονύσῳ, ‘where Dionysus holds revel,’ like
‘virginibus dacchata Lacaenis Taygeta’ Virg. Georg. 2. 488, ‘ bacchatam
Naxon’ Aex. 3.125. See the chorus in Jom 714, etc. id δειράδες Παρ-
νασοῦ πέτρας, iva Βάκχιος... πηδᾷ, etc.
1. 1245. δράκων, the Python, who guarded the oracle while Themis
held it. The story of the slaying of Python by Apollo is told in Ovid,
Met. τ. 441, ete,
NOTES, LINES 1234-1264, 127
1. 1246. Various attempts have been made to alter κατάχαλκος,
assumed by most editors to be corrupt. (See Crit. Appendix.) As it
stands, it must mean ‘gleaming in mail of bronze,’ and by its position
between σκιερᾷ and εὐφύλλῳ δάφνᾳ (-- σκιᾷ εὐφύλλου δάφνας) it gives a
picture of the serpent’s brown scales partly concealed by the dark green
foliage of the laurel. Cp. Phoen. 110 κατάχαλκον ἅπαν πεδίον ἀστράπτει,
in reference to the gleam of armour. A bay-tree grew near the shrine
and sacred tripod at Delphi.
1. 1248. μαντεῖον χθόνιον. Before the time of Themis her mother
Earth herself possessed the oracle. Cp. Aesch. Zum. 2, 3 Θέμιν, ἣ δὴ
τὸ μητρὸς δευτέρα τόδ᾽ ἕζετο μαντεῖον. :
1. 1249. For a similar passage, with ἔτι thus repeated, cp. 1. 232 ἔτι
βρέφος, ἔτι νέον, etc.
1. 1243. χρύσέῳ. This short v occurs in Med. 633, Bacch. 372, and
elsewhere ; thirteen instances in all.
1. 1255. μαντείας with θεσφάτων = ‘divine oracles.” Cp. Orest.
~» |
ὁρᾷς; ᾿Απόλλων ὃς μεσομφάλους ἕδρας"
ναίων βροτοῖσι στόμα νέμει σαφέστατον, εἰς.
Ἰ. 1257. ὕπο, in its primitive sense ‘from beneath,’ as in Homer. Cp.
Od. 9. 140 κρήνη ὑπὸ σπείους, etc. Here ἀδύτων ὕπο refers to the chasm
whence the vapour issued, by which the Pythian priestess was, in the
most literal sense of the word, ‘inspired.’
1, 1258. μέσον yds, etc. See quotation from Ovest. 592, 1. 1255 ἢ.
Hence Delphi is called γῆς ὀμφαλὸς Med. 668, Jon 224, and elsewhere.
See especially the chorus in the Phoentssae 202, etc., for places in con-
nexion with Apollo’s worship at Delphi (Κασταλίας ὕδωρ, μεσόμφαλα
γύαλα Φοίβου, etc.).
l. 1239. Γᾶς, after παῖδα (see on ]. 1248). The addition of ἰών lends
animation to the narrative. Cp. βακχεύσαις δ᾽ ἰὼν Bacch. 343, ὅσην...
ὕβριν ἐκτίσαιτ᾽ ἰών. It is an Epic appendage, quite in keeping with the
generally antique phraseology of this ode. Cp. Hom. //. 1. 137 ἐγὼ δέ
κεν αὐτὸς ἕλωμαι, ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας.
1. 1260. ἀπενάσσατο (from ἀποναίω), ‘dispossessed.’ The middle is
usually intransitive.
1. 1263. Cp. Hec. 70 ὦ ποτνία χθὼν, μελανοπτερύγων μῆτερ ὀνείρων.
The story of Earth's interference with the rites of Phoebus, in revenge
for his ejectment of her daughter Themis, is either derived from an
‘unknown source or (more probably) is the poet’s own invention.
According to traditional belief, the dark and impure ‘ Chthonian’ powers
were banished once for all by the Dorian Apollo, whose oracles took
the place of dreams.
1. 1264, τὰ πρῶτα, ‘the past,’ τὰ ἔπειτα, ‘the future,’ with ὅσα, etc.,
128 IPHIGENIA IN TAURIS,
in apposition. [Or, with Seidler’s reading ἅ τ᾽ for ὅσα, τὰ ἔπειτα will
mean the zmediate and ἅ τ᾽ ἔμελλε the remote future. ]
1. 1266. ὕπνου, probably not a gen. of time, =‘ during sleep,’ but to be
taken with χαμεύνας, ‘beds of slumber,’ since the consulters of the
oracle usually had to pass the night in some cavern under or near the
shrine. The most celebrated oracles were those of Amphiaraus
near Thebes (Hdt. 8. 124), of Asclepius at Epidaurus and elsewhere,
and of Trophonius at Lebadea in Boeotia. Virgil, Aen. 7. 82, etc.,
describes the Italian oracle of Faunus at Albunea, consulted by king
Latinus—
‘Caesarum ovium sub nocte silenti
Pellibus incubuit stratis somnosque petivit ;
Multa modis simulacra videt volitantia miris,
Et varias audit voces, fruiturque deorum
Colloquio.’
1. 1267. Tata is not, as some have thought, a needless repetition of
χθὼν in 1, 1264; the latter being the material ground, barely personified,
Yaia the Earth-goddess, by whose divine agency the dream-phantoms
were produced.
1. 1269. φθόνῳ θυγατρόΞ. See above ll. 1250, etc.
1. 1271. χέρα παιδνὸν, etc, ‘clasped his infant hands round the
throne.’ ἔλιξεν denotes a firm grasp (cp. ‘ zwzplicuzt materno bracchia
collo’ Ov. AZet. τ. 762); ἐκ (as in κρέμασθαι ἐκ, etc.) gives the idea of
hanging from, i.e. clinging to the feet of the throne.
1.1272. The infin. ἀφελεῖν depends on the idea of entreaty involved in
χέρα ἕλιξεν, etc., ‘praying him to remove,’ etc.
1. 1273. χθονίαν μῆνιν νύχιον, i.e. the wrath of Earth manifested in
nightly visions.
1. 1274. γέλασε, sc. Ζεὺς, from 1, 1271. ἄφαρ is rare in tragedy,
occurring only here in Euripides, once in Aeschylus (Pers. 471), thrice in
Sophocles, in one play, the Zrachiniae. The meaning here is ‘ had
come s¢vazght to him,’ or perhaps‘ so soon,’ i.e. as Mr. England explains
it, ‘ while yet so young.’
1. 1275. πολύχρυσα, in anticipation of the immense wealth of the
Delphic temple, enriched by offerings from all parts of the world from
the time of Homer downwards. See Hdt. 1. 51.
λατρεύματα = ‘seat of worship’ or ‘ shrine.’
1.1276. ἐπὶ ἔσεισεν κόμαν -- ἐπένευσε, as in Hom. 71. 1. 528 ἐπ᾽ ὄφρυσι
νεῦσε Ἱζρονίων, 10. 15. 75. and elsewhere ; the usual sign of assent, hence
the infin. matoat naturally follows, =‘ promised to stop.’
1. 1278. ἀπὸ, with βροτῶν.
λαθοσύναν νυκτωπὸν (if λαθοσύναν be correct) must mean ‘oblivion
inherent in nightly visions, in reference to the evanescent nature of
NOTES. LINES 1266-1283. 129
dreams as contrasted with the sure predictions of Phoebus. But see
various readings.
l. 1282. πολνάνορι, etc., in allusion to the crowds of strangers that
thronged the Delphic oracle.
1. 1283. θάρση (ἔθηκε) βροτοῖς, ‘restored confidence to men,’ in place
of the uncertainty (λαθοσύνα) under which they had once laboured.
ἀοιδαῖς, instrumental dative, ‘in’ or ‘by (giving them) oracular re-
sponses.’ Cp. μαντείας θεσφάτων, 1. 1255.
Enter a MESSENGER in haste.
Il. 1284-1434. MESSENGER. ‘ Where is the king? Open instantly
the gates.” CHORUS. ‘ What news?’ MEss. ‘ The strangers have fled,
by Ithigenia’s help ; the image too ts gone.’ CH. ‘ Incredible! but the
king is not here; find him, if you can.’ Mess. ‘ls he not within?
(knocking loud). Ho there! open the doors! tell the king I bring wl
tidings. 'THOAS (appearing at the door). ‘ Who calls so loud?’ MEss.
‘Ah! art thou here? then was 7 deceived. But hear my tale. Iphigenia
has fled with the strangers and the image.’ TH. ‘How? What induced
her?’ Mess. ‘ 70 save Orestes ; for he was the destined victim. But
now to chase the fugitives” TH. ‘Allin good time ; meanwhile tell thy
story. Mess, ‘ When we reached the shore, having the captives in our
charge, the priestess bade us stand aside, while she holding their chains
walked behind. Presently we heard her chanting aloud some magic
strains, and after long delay, fearing mischief, we ventured to approach
the forbidden spot. There we espied the Greek ship well manned and
ready to sail ; the strangers standing on the shore, while ladders were let
down from the stern to help them get aboard. Then, aware of their craft,
we laid hands on the priestess and tried to unship the rudders, crying out
the while: ““ What doye here? Who art thou, that carriest off this maiden
Fromus?” But he replied, “ Orestes is my name ; tis my sister Lam
bearing away.” Thereat fell we to blows, and fierce and bloody was the
conflict, till at last, spent and wounded sore, we fled to the heights ; thence
we with stones, and they from the ship with darts, resumed the fray.
Suddenly a heavy sea drove the vessel backward, and Orestes with des-
perate effort lifted on board his sister and the image. Then a voice was
heard encouraging the crew, who, with shouts and well plied oars fast
gained the harbour bar. But there a violent gale drove them again
_ towards land ; whereupon the maiden cried aloud to Artemis for ard ; but
still, in spite of efforts, nearer to the rocks their vessel drew. And 7 at
once ran hither to tell thee; now therefore hasten in pursuit, for they
cannot escape. Poseidon, who rules the sea, ἐς surely their enemy and
will deliver them into thy hands.’ “ΤῊ. ‘ Haste, all of you, to the shore ;
pursue the strangers by sea and land ; seize and bring them hither ! (To
the Chorus.) You 1 will punish later, accomplices in their crime.
K
130 IPHIGENIA IN TAURIS.
1.1284. βώμιοί τ᾽ ἐπιστάται, ‘ministers of the altar, probably the actual
slayers of the victims (]. 609). Both this and vaopvAaxes are general
terms, not referring especially to the Chorus.
1. 1286. καλεῖτε, i.e. if he is inside, as we think he may be.
1. 1288, μὴ κελευσθεῖσαν, said with mock courtesy, ‘if I may presume
to speak unbidden.’ The Chorus had not been particularly addressed
(1. 1282. ἢ).
1, 1289. δίπτυχοι. Cp. ll. 242, 474 n.
ll. 1291, 1292. φεύγοντες ( pres.), but λαβόντες (aor.), since they had
actually taken the image, but were now in the act of flight.
], 1297. ὅπου, sc. ἐκεῖσε (See on ὅποι 1. 113), =‘ go after him till you
find him,’ of course intentionally vague.
1. 1299. μέρος is best taken as nom. to μέτεστι, though this verb is
usually impersonal; lit. ‘a share is with you,’ ie. ‘you have taken some
part in.” Markland cites Hdt. 1. 88 οὐδὲν yap μου ἔτι τούτων μέτα.
1. 1301. κρατοῦντων πύλας, meaning the royal palace; but the inde-
finite plural is used instead of the exact βασιλέως.
1. 1302. ἑρμηνεὺς probably does not refer to any special officer, but
merely means ‘an informant,’ according to its derivation from Ἑρμῆς,
who was the ‘exponent’ to men of the divine will.
1. 1306. φόρτον κακῶν, ‘ budget of misfortunes,’ a coiloquial term, as
applied to news, lit. a ‘ burden.” Cp. φόρτον χρείας Suppl. 20. [The
‘burden’ of a song has quite a different derivation, from the French
bourdon. |
1. 1307. ἵστησιν βοὴν, ‘sets up’ (as we say) ‘acry.’ Cp. Heracl. 120
βοὴν ἔστησε, Soph. Phil. 1263 θόρυβος ἵσταται.
1, 1309. ἔφασκον, καὶ, etc., practically -- ἀπήλαυνόν με φάσκοντες, etc.,
but the abrupt parenthesis indicates hurry and excitement. (See Crit.
Appendix.)
1, 1310. dpa, ‘as it seems,’ or ‘after all.” Cp. Il. 351, 569 n.
1. 1312. αὖθις, ‘hereafter,’ as in 1. 1432.
τὰ τῶνδε, i.e. ‘what Ζλεῖγ motive was.’
τὰ ἐν ποσὶ, ‘the matter in hand.’ Cp. Alc. 739 rovv ποσὶν κακὸν, Toad.
938 τάν ποσὶν λέγειν. So Ter. Adelph. 3. 4. 22 ‘quod ante pedes est.’
1. 1317. πνεῦμα συμφορᾶς, either ‘favouring gale’ or ‘unlucky wind
of fortune,’ according as we look at it from Iphigenia’s or Thoas’ point
of view ; συμφορὰ being a neutral term. Thoas asks in effect, ‘how did
she manage it?’ but the messenger, full of the surprise he has in store
for the king, proceeds without directly answering the question.
1. 1318. The present part. σώζουσα expresses a design now being
carried out. Cp. θύουσα 1. 1332. In lect. 1025 this present is joined
with a future, ἢ δῶμ᾽ ὀνήσων τἄλλα τ᾽ éxow wv τέκνα, the former de-
noting an ultimate object, the latter an action now in progress.
NOTES. LINES 1284--1237. 131
1. 1319. To save tedious explanations, Euripides assumes that Thoas
had learnt from Iphigenia the facts of her past history.
τίκτει, ‘is the mother of,’ the pres. denoting continuance of effect.
Cp. Bacch. 2 Διόνυσος, ὃν τίκτει ποθ᾽ ἡ Κάδμου κόρη.
1. 1320. καθωσιώσατο, causative middle, ‘caused to be consecrated,’
by the hands of Iphigenia. Cp. ἀμφὲ βωμὸν ἁγνισθεὶς φόνῳ 1. 705.
1. 1321. πῶς μεῖζον... τύχω ; ‘what stronger name can I fimd for it ?’
i.e. than to call it ‘wonderful.’ Cp. Aesch. Agam. 1202 τί νιν καλοῦσα
τύχοιμ᾽ ἂν, ‘how may I find the right name for it?’ In the pronoun σὲ
he addresses the ‘ wondrous event’ as if it were a person. :
1. 1322. ἐνταῦθα, i.e. to finding out a proper zame for it. The
messenger shows scant courtesy to his sovereign ; but there is no time to
lose.
1. 1324. διωγμὸν ὅστις, etc., ‘some method of pursuit, whereby we
may overtake.’
1. 1325. οὐ γὰρ, etc., i.e. they have a long voyage before them, so
that I shall have time enough to catch them ere it is accomplished.
With ἀγχίπλουν cp. our xearest for shortest road.
1. 1326. 86pu=orTparov, ‘armed force,’ as is often the case; e.g.
Ἑλλήνων, Καδμείων, etc., δόρυ. [Markland renders it classem, from δόρυ
in the sense of ‘ship;’ this is unnecessary,, though of course the soldiers
would be on board some vessel.
1. 1328. κρύφιος with ὡρμισμένη ἦν, ‘had been secretly moored.’
1, 1329. Seopa. Cp. 1. 1205.
1. 1330. ἐξένευσε, ‘motioned off.’ The force of ἐκ is further developed
in ἀποστῆναι. [For ἐκνεύειν in another sense cp. 1. 1186.]
1, 1332. θύουσα. For the tense see note on 1. 1318. With padya
καὶ καθαρμὸν as objects, θύειν is used in a wider sense =‘ offer the rites
of fire and purification.” καθαρμὸν includes all the accessories, called
θεᾷ καθάρσια in 1. 1225.
1. 1333. αὐτὴ, ‘alone’ (Paley). Cp. Ar. Vesp. 255 ἄπιμεν οἴκαδ᾽ αὐτοί.
ll, 1334, 1335. See the parallel passage in Hel. 1549 ἡμῖν δ᾽ ἣν μὲν
ἥδ᾽ ὑποψία, etc. There the king Theoclymenus had given positive
orders not to interfere; here the attendants were formally ‘satisfied’
(ἤρεσκε), because they dared not interrupt the solemn rites.
1, 1336. δὴ (also in 1. 1338), in its usual ironical sense of ‘ forsooth.’
With ὡς this is nearly always the case, The messenger speaks from
what later experience had taught him.
πλέον τι, as Mr. England renders it, ‘something sfecza/;’ or perhaps
simply ‘a great deal,’ to account for the long delay (χρόνῳ).
1. 1337. BapBapa ... μαγεύουσα, ‘strains of foreign witchery.’ The
Taurian uses βάρβαρα in a Greek sense of a language he did not under-
stand. Cp. 1. 1174 n.
K 2
132 IPHIGENIA IN TAURIS.
1. 1340. ἐσῆλθεν (like εἰσηει, also εἰσέπεσε) is a sort of impersonal =
‘it occurred to us.’ Here φόβος is implied in the μὴ κτάνοιεν.
1. 1341. κτάνοιεν. The aor. is rendered by Paley and others ‘should
have killed; but this would rather have been the perf. opt. The
aorist expresses the act simply, ‘should kill;’ «reivovey (pres.) would
mean, ‘should be killing’ or ‘try to kill?
1. 1342. φόβῳ -- φοβούμενοι, here followed by the infin. εἰσορᾶν instead
of the usual subj. or opt. Cp. Xen. Cyvop. 8. 7. 15 φοβήσεται ἀδικεῖν.
1, 1344. στείχειν, sc. ἐκεῖσε. Cp. 1. 1297 n.
οὐκ éwpevors, ‘forbidden’ by Iphigenia. Cp. 1. 1330, also 1213.
1. 1346. ταρσῷ κατήρειν, etc., lit. ‘having its broadside winged with
oar-blades well arranged.’ ἐπτερωμένον goes with σκάφος, and πίτυλον
is the acc. of respect. This latter word, literally denoting the ‘plash’
or measured beat of oars (cp. 1. 307), is here used of the oars collectively
= ‘broadside’ (vemigium). Cp. mitvdos εὐήρης 1. 1050. For the
metaphor in ἐπτερωμένον of a ship’s oars compared to wings cp. Hom.
Od. 11. 125 evnpe ἐρετμὰ τά TE πτερὰ νηυσὶ πέλονται. ‘The whole line
is highly pictorial.
1. 1349. πρύμνηθεν, ‘astern,’ on the shore, not on board (ἐπὶ πρύμνης
1.1377). This is plain from ll. 1381, etc.
1. 1350. εἶχον, ‘were steadying,’ sc. of μὲν, ‘one party.’ Kochly
quotes similar instances of the omission of 6 μὲν in the first clause, e. g.
Herc. Fur. 636 ἔχουσιν, of δ᾽ οὗ, Orest. 1489 νεκροὶ δ᾽ ἔπιπτον, οἱ δ᾽
ἔμελλον, etc.
ἐπωτίδων, ‘bulwarks ’ (Paley, ‘catheads’). The ἐπωτίδες were beams
fixed on each side of the ship’s prow to strengthen the beak (€uSodos).
Thucydides (7. 36) says the Syracusans τὰς ἐπωτίδας ἐπέθεσαν ταῖς
mpwpais παχείας, in order to resist an attack. Anchors, when hauled
up, were suspended from these.
ll. 1351, etc. wAtpakas, properly called ἀπόβαθρα. These were of
course intended to help the strangers to get on board; hence καθίεσαν
naturally refers to the ladders, and 1. 1352 is either corrupt or mis-
placed. (See Crit. Appendix.) As the text stands, the only way of
getting the required sense is to lay the main stress on the participle,
i.e. to take σπεύδοντες ἦγον 85 --ἔσπευδον ἄγοντες, ‘they got ready
(expediebant) ladders (hauling in the stern-cables), and let them [the
ladders] down for the strangers;’ but this is awkward. There is at all
events little sense in making πρυμνήσια the object of καθίεσαν, though
Paley would explain it as referring to the other end of the ropes, which
they let down for the strangers to catch hold of. But the cables, when
hauled in, would naturally be coiled on board; nor is it easy to see why
such additional help should be needed, when the ladders were there
ready for the required purpose.
NOTES. LINES 1340-1370. 133
[There is a further difficulty in the ¢ense of δόντες, as denoting an
action prior in time to that implied in καθίεσαν ; whereas the two acts
~ are really simultaneous. This objection, however, would perhaps not
be insuperable, if there were no other reason for suspecting the integrity
of our text. ]
1. 1354. ἀφειδήσαντες probably means ‘reckless’ of the consequences,
the fear of which had hitherto restrained them from touching the
priestess. Now, intent only upon frustrating the strangers’ design,
they lay aside all scruples.
1, 1356. πρυμνησίων te. We must suppose that the cables had not
been completely hauled in before the attack began.
εὐθυντηρίας, ‘rudder-ports’ (?). These seem to have been holes on
either side of the stern, through which the rudders, resembling large
paddles, were passed, the handles (ofaxes) being worked by a steersman
in the centre of the ship. The difficulty is how any one not on board
could ‘take out’ these; but the tense merely implies that they ¢rzed to
do it, probably by tugging at the πηδάλια from outside. A picture of
this scene (with some variations) is described in Lucian, Zoxaris 6, in
which the Taurians appear ἐκκρεμαννύμενοι τῶν πηδαλίων καὶ ἐπανα-
βαίνειν πειρώμενοι, but it is added οὐδὲν ἀνύσαντες.
1. 1357. εὐπρύμνου is a pictorial epithet, but has special force by
contrast with the outrage the Taurians were inflicting on the ship.
1. 1358. λόγῳ, ‘pretext,’ lit. ‘argument’ or ‘ plea’ to justify the act.
1. 1359. ξόανα καὶ θυηπόλους, an affected half-jocular exaggeration
of the offence, as if more than one image and priestess were in question,
or as if the strangers were in the constant habit of committing such
outrages. In the next line there is perhaps a similar affectation in the
use of the term ἀπεμπολᾷς, ‘smuggle her away,’ as though Iphigenia
were destined for the slave-market. .
The peremptory double inquiry τίνος tis dv is answered by Orestes
explicitly. Phi
1. 1366. τὰ δεινὰ πλήγματα, ‘zhese terrible blows’ (showing the
marks). Fora slightly different force of the article see 1. 320 n.
ll. 1367-8. κεῖνοί τε... οὐκ, etc. = οὔτε κεῖνοι εἶχον οὔτε ἡμεῖς
(εἴχομεν), ‘nor had we, the οὐκ... εἶχον being equivalent to ‘ were
without’ (e¢ wos et ili ferro carebamus). Cp. 1.1478 ᾿Ορέστῃ τ᾽...
ἀδελφῇ τ᾽ οὐχὶ θυμοῦμαι.
1. 1368. ἦσαν ἐγκροτούμεναι, ‘came crashing upon us.’ The combat
was all on one side; the Greeks showed their fighting powers as in the
contests called pancratium, kicking as well as hitting being freely
resorted to. Hence κῶλα almost certainly means ‘legs,’ not ‘arms,’
1, 1370. Cp. Bacch. 665 κῶλον ἐξηκόντισαν, also 1. 362 supra χεῖρας
ἐξηκόντισα,
124 IPHIGENIA IN TAURIS.
1. 1371. ξυνάπτειν is possibly corrupt, but no satisfactory correction
has been proposed. (See Crit. Appendix.) If genuine, it must mean,
‘our limbs came into collision (with theirs) and were a¢ once tired out,’
the second ξὺν denoting simultaneous effect. It was evidently a case of
ubi tu pulsas, ego vapulo tantum (Juv. 3. 289); and the narrator seems
to take pride in asserting that his own side maintained a passive
resistance, in order to aggravate the assault on the part of the
Greeks.
1. 1372. ἐσφραγισμένοι, perhaps (like our word ‘ marked’) a pugilistic
expression. Klotz quotes Virg. Georg. 4.15 ‘manibus Procne pectus
signata cruentis.’
1. 1376. καὶ, explanatory of ἐμαρνάμεσθα, so that καὶ ἐβάλλομεν =
βάλλοντες.
1. 1278. ὥστ᾽ ἀναστεῖλαι, sc. ἡμᾶς, ut os repellerent. Monk quotes
Thuc. 6. 70 of γὰρ ἱππῆς τῶν Supaxociwy ... εἴ τινας προδιώκοντας ἴδοιεν,
ἀνέστελλον.
1. 1282. εὐσέλμου, another pictorial epithet of ships (cp. ll. 1346,
1357); common in Homer.
1. 1384. οὐρανοῦ πέσημα. Cp. 1. 88 n., and διοπετὲς ἄγαλμα 1. 977.
The gen. οὐρανοῦ is not strictly equivalent to ἐξ οὐρανοῦ (though the
idea implied in πέσημα, ‘image that fe//,’ suggests this rendering) ; it is
rather attributive = οὐράνιον, ‘ heavenly.’ Somewhat similar is the phrase
in our Litany, ‘Father, of heaven,’ representing Pater de caelis.
1. 1386. Bow τις, not proceeding from any of the crew (though iden-
tifying itself with them, as shown by ἔχομεν and εἰσεπλεύσαμεν below),
but a mysterious voice, as of some guiding power. Such supernatural
voices were often believed to have been heard in moments of excite-
ment. Cp. “πάγοι. 1147, where a voice ἀδύτων ἐκ μέσων encourages
the Delphians in their frantic assault upon Neoptolemus; also in
Bacch. 1078 ἐξ αἰθέρος φωνή τις (supposed to proceed from Dionysus
himself) is said to urge on the Maenads against Pentheus. So after
a battle between the Romans and the Etruscans, Livy (2. 7) records
a legend—‘silentio noctis ex silva Arsia ingentem editam vocem; Sil-
vani vocem eam creditam; haec dicta, wo plus Tuscorum cecidisse in
acte ; vincere bello Romanum,
ναῦται νεὼς, if genuine, forms one idea =‘ mariners,’ so that a second
(local) genitive γῆς Ἑλλάδος may follow. But see Crit. Appendix.
1. 1387. Cp. Cycl. τό, 17 γλαυκὴν ἅλα ῥοθίοισι λευκαίνοντες.
1. 1388. ἄξενον πόρον. Cp. |. 253 n.
1, 1390. στεναγμὸν ἡδὺν, ‘a shout of joy,’ mingled (as στεναγμὸν
seems to imply) with the noise made in the effort of rowing.
1, 1392. στόμια, ‘the harbour’s mouth,’ Lat. ostza.
l. 1393. ἠπείγετο, ‘was hard pressed,’ ‘laboured,’ in contrast to
NOTES. LINES 1371-1406. 135
ἐχώρει. Usually ἐπείγεσθαι means ‘to speed on’ before a fair wind.
Musgrave and others quote Hom. Od. 23. 234 as a parallel passage—
ὧν τε Ποσειδάων evepyéa v7’ ἐνὶ πόντῳ
ῥαίσῃ, ἐπειγομένην ἀνέμῳ καὶ κύματι πηγῷ"
but there the meaning of ἐπειγομένην may be ‘urged on’ till struck by
a heavy sea. Others think ἠπείγετο here is corrupt.
1. 1395. παλιμπρυμνηδὸν, ‘stern foremost.’ (See Crit. Appendix.)
1. 1396. AaktiLovres, ‘struggling,’ lit. ‘kicking,’ from the usual meta-
phor πρὸς κέντρα λακτίζειν (as in Bacch. 795, Acts 9. 5), of bullocks
kicking against the goad.
1. 1399. σῶσόν pe, etc. Cp. Iphigenia’s prayer to the same goddess,
ll. 1082, etc.
ll. 1401, etc. φιλεῖς δὲ, etc. Schdne cites the passage in Goethe’s
Lphigenie 3. 3, beginning—
‘Du liebst, Diane, deinen holden Bruder
Vor allem, was dir Erd’ und Himmel bietet.’
1. 1403. ἐπηυφήμησαν, ‘sang responsive.’ Cp. Hom. //. 1. 22 πάντες
ἐπευφήμησαν ᾿Αχαιοὶ, ‘murmured assent.’ Here they chanted the Paean
to Apollo, as the brother of Artemis and also the great Deliverer. Cp.
Alc, gt εἰ yap μετακύμιος ἄτας, ὦ Παιὰν, φανείης.
Ἰ, 1404. ἐξ ἐπωμίδων xépas. I have adopted Musgrave’s reading,
not with any certainty as to its correctness, but as giving fairly the
required sense at the cost of a trifling alteration. The MSS. χερῶν is
at best a probable interpolation (see Crit. Appendix) ; but the objection
to reading the accus. émwyidas is that the ‘shoulder-point’ could not
properly be said to have been ‘applied’ to the oar-handle; hence we
rather need χέρας as the object of προσαρμόσαντες. There is also a
doubt whether ἐπωμίδων means the ‘shoulder-point’ itself, or the part
of the dress that went over it. In support of the latter meaning a pas-
sage is quoted from Hec. 559—
λαβοῦσα πέπλους ἐὲ ἄκρας ἐπωμίδος
ἔρρηξε λαγόνος ἐς μέσον παρ᾽ ὀμφαλόν"
but the context Aaydvos, etc. seems rather to show that a part of the
body is intended. The words γυμνὰς ἐξ ἐπωμίδων χέρας may therefore
be rendered, either ‘ bare from the shoulder’ downwards, or (as Paley
takes it) ‘stripped from the shoulder-sleeve.’ Cp. Joz 1210 γυμνὰ δ᾽ ἐκ
πέπλων μέλη. [Wecklein explains it to mean ‘fastening (shifting) the
oars from hands to armpits,’ in order to raise their disengaged hands
while chanting the paean. But ἐπωμίδες does not mean ‘armpits,’ and
how could the men afford to cease rowing at a moment when their
utmost efforts were required? They must of course have sung the paean
as best they could, rowing hard all the time.]
1, 1406. μᾶλλον μᾶλλον (with καὶ omitted) seems to be a later Attic
136 IPHIGENIA IN TAURIS.
expression. Photius illustrates it from Menander. Badham quotes
Catullus, Wut. Pel. 274 ‘magis magis increbrescunt.’
1. 1407. ὃ μέν tis (alius guis) represents an indefinite umber of
persons, and is therefore a convenient expression for τινὲβ, when re-
quired to begin a sentence. It is regularly followed by ὁ δέ 7s, here by
the equivalent ἄλλος.
1.1408. πλεκτὰς ἀγκύλας, ‘twisted nooses,’ or ‘slip-knots’ of rope
(Paley) to secure the ship to some object on shore, and prevent it
being dashed against the rocks. [Others understand it of the efforts of
the Taurians to drag the ship on shore, but (as Hermann observes) they
would hardly have done this without danger to themselves from the
archers on board (1. 1377); whereas the Greek crew must needs have
resorted to some shift to save their vessel, and the cables thus fastened
would serve to steady her and break the force of a collision. }
1. 1409. κἀγὼ μὲν, ‘and Z’ (leaving the rest to their own devices), the
opposing clause with δὲ being left to the reader’s imagination. Cp. 1. 386
ἐγὼ μὲν οὖν... ἄπιστα κρίνω =‘ 7 (whatever others may think) judge,’ etc.
1. 1410. τὰς ἐκεῖθεν (for ἐκεῖ) marking the place whence the news
comes. Cp. τῶν ᾿Αργόθεν 1. 1182 n.
1. 1414. ἐπισκοπεῖ, like the Latin zzvzsere in Virg. Georg. I. 25,
‘watches over,’ ‘ protects.’ Poseidon is guardian of Troy, as the reputed
builder of its walls for Laomedon, Hom. //. 7. 453. Cp. Tvoad. 4,
where Poseidon is made to say—
ἐὲ ov yap ἀμφὶ τήνδε Τρωικὴν χθόνα
Φοῖβός τε κἀγὼ λαΐνους πύργους πέριξ
ὀρθοῖσιν ἔθεμεν κανόσιν, οὔποτ᾽ Ex φρενῶν
εὔνοι ἀπέστη τῶν ἐμῶν Φρυγῶν πόλει.
1. 1415. Πελοπίδαις, the family of Orestes and Iphigenia. (See
genealogy, ll. 1-5.)
The δὲ follows τε when the latter clause is opposed to the former.
1. 1418. λαβεῖν, explanatory of παρέξει =‘ as a prey’ (England).
ἣ φόνον, etc. The sense must be ‘ who is found to have been faith-
less to the goddess in forgetting her deliverance’ from death at Aulis,’
φόνον being equivalent to ‘attempted sacrifice, from which Artemis
rescued her.
1, 1419. θεᾷ is the so-called dat. zxcommodi, depending on mpodovca
and also to some extent on ἀμνημόνευτον, so that Iphigenia is said
literally to ‘betray her deliverance by an act of forgetfulness (i.e. of
ingratitude) with respect to the goddess.’ But the text is possibly
corrupt. (See Crit. Appendix.)
1. 1422. For the epithet βαρβάρου in the mouth of Thoas see on
11: τα ΤΣ tay.
1. 1423. Paley cites the similar passage in Ζ7ε1. 1561 οὐκ εἶα... ἐμ-
NOTES. LINES 1407-1435. ἘΠ
βαλεῖτε, where the interjection εἶα is inserted into an interrogation so as
to give it an imperative force=‘ho! run,’ etc.
1. 1424. παράκτιοι, adverbial of place with δραμεῖσθε = παρ᾽ ἀκτήν.
Cp. Hee. 797 ἀφῆκε πόντιον -- εἰς πόντον. So in expressions of time, as
σκοταῖος, τριταῖος ἦλθεν. Cp. 1. 258 χρόνιοι ἥκουσιν.
ἐκβολὰς νεὼς may mean ‘stranding of ships’ -- ναῦν ἐκβληθεῖσαν (cp.
ἀμφίβληστρα τοίχων 1. 96), or ‘wreckage’ (what is cast out from the
ship). In favour of the latter interpretation there is the common use
of ἐκβολὴ for something thrown overboard, and, as Wecklein observes,
the hope of plunder would act as a stimulus to the Taurians.
1. 1425. σὺν τῇ 0eG=<deae auxilio, since she might naturally be ex-
pected to resent the sacrilege committed by the strangers.
1. 1427. For ot δὲ not preceded by of μὲν see note on ]. 1350.
ll. 1429-30. Cp. Aesch. Prom. 750 where Io exclaims ti. . . οὐκ ἐν
τάχει ἔρριψ᾽ ἐμαυτὴν τῆσδ᾽ ἀπὸ στύφλου πέτρας; This mode of punish-
ment (κατακρημνίζειν) was practised by Greeks and Romans alike; the
other, impalement (σκολοπίζειν) was regarded as peculiarly barbarous,
being much in vogue with the Persians and other Asiatics, and is still
known in Turkey and the adjacent provinces. In the Lumenides 183
Aeschylus speaks of the miserable victims who pd{ovow .. . ὑπὸ ῥάχιν
παγέντες.
1. 1431. ἴστορας = conscias, ‘accomplices.’
1. 1432. atOcs, ‘hereafter,’ as in 1. 1312.
ATHENA now suddenly appears on an elevated stage, called θεολογεῖον,
from which she addresses the king.
. Il, 1435-1500. ATHENA. ‘Stay, Thoas, this pursuit, and hear my
commands. Apollo himself led Orestes hither, to bear his sister with
the image home. Him thou canst not oertake, for Poseidon hath
calmed the waves. Thou, Orestes, speed to Halae on the Attic shore ;
there enshrine the image, and ordain holy rites for Tauric Artemis.
Iphigenia must dwell at Brauron, priestess of the goddess there, and after
death be worshipped. (To Thoas.) Release, too, these women from thy
land and be wroth no more” THOAS. ‘ Goddess, I will do all thy
bidding, for with the gods none may strive. Let them go and prosper’
ATH. ‘’7is well. Waft them, ye breezes, on their way ; myself will
be their guide. CHorus. ‘Good luck attend you! Hail, Pallas, for
thy glad tidings, and may Victory be mine for aye !”
1. 1435. διωγμὸν mopOpevets, ‘ conduct’ or ‘carry on this pursuit.’ The
naval metaphor contained in πορθμεύειν is a favourite one in this play;
ep. ἴχνος, πόδα πορθμεύειν 1]. 237, 266, πορθμεύσειν γραφὰς 1. 735. It is
further extended in Ovest. 1032 ἐς δάκρυα πορθμεύουσ᾽ ὑπόμνησιν κακῶν,
‘carrying the recollection of woe to the point of tears,’ i.e. bringing up
the recollection so as to make me weep.
138 IPHIGENIA IN TAURIS.
1. 1437. ῥεῦμα στρατοῦ. Cp. Aesch. Pers. 412 ῥεῦμα Περσικοῦ στρατοῦ,
also 2b, 87 μεγαλῷ ῥεύματι φώτων.
1. 1438. πεπρωμένος, ‘ordered’ by the oracle. This word is usually
impersonal (from πέπρωται) ; but cp. Zvoad. 340 τὸν πεπρωμένον πόσιν,
Pind. Pyth. 4. 109 πεπρωμένον βασιλέα, where it is used as here.
[l. 1142. πημάτων ἀναψυχάς. Cp.1.92, and see Crit. Appendix. Ifthe
line be retained ἀναψυχὰς is the accus. in apposition to preceding clause,
like σῆς σφαγῆς ἄποινα in 1. 1460,=‘ and so find relief from troubles.’]
1.1445. χάριν ἐμήν. Here χάριν retains its substantival force, as in
1. 566 χάριν ἄχαριν, where see note.
1. 1446. πορθμεύων, sc. ᾿Ορέστην, attracted into the relative clause in
1.1444. The stress is really on the participle, as if the sentence ran
πορθμεύει τιθείς, etc.
πλάτῃ --νηὶ as in 1. 242.
1. 1448. Cp. Aippol. 816, where Hippolytus addresses Artemis κλύων
μὲν αὐδὴν ὄμμα δ᾽ οὐκ ὁρῶν τὸ σόν. In Hel. 1662 Castor and Pollux
address Helen when far out at sea on her homeward voyage. [Some
editors put the comma after παρὼν, taking θεᾶς with ἄγαλμα, on the
ground that ἄγαλμα usually has some distinctive word attached to it, as
θεᾶς, διοπετὲς, etc. But the ‘image’ has been mentioned so lately
(1. 1441) and so often, as to leave no doubt of its identity; moreover
θεᾶς has special force with αὐδὴν, since Orestes being so far off could
not have heard a human voice. |
1. 1450. θεοδμήτους, i.e. built by Athena, according to the legend,
after her contest with Poseidon, ‘The same epithet is given to Athens
in Hipp. 974 Soph. Léect. 707.
For the form of sentence ὅταν μόλῃς followed by χῶρός τις ἔστιν
cp. 1. 262. Here the incoherence is less apparent, the sense being,
‘when you come to Athens, you wzl/ find a piace, etc., and there you
must build a temple.’
1. 1452. γείτων, i.e. opposite. Carystus was in Euboea, just across
the strait.
1.1453, At Halae Araphenides there was an ancient temple of
Artemis Tauropolos, mentioned by Strabo, also by Callimachus ym
ad Dianam 173. At Brauron, a little to the south of Halae, was
worshipped a goddess known as Artemis Brauronia. Euripides places
the image at Halae and represents Iphigenia as priestess of Artemis at
Brauron.
1. 1454. τεύξας, a regular Homeric expression, as in Od. 12. 347
πίονα νηὸν τεύξομεν, and elsewhere.
1. 1455. ἐπώνυμον, etc. Euripides is indulging in one of his favourite
attempts at etymology (cp. l. 32, Hel. 9, Bacch. 508, Jon 661). He
supposes Ταυρο-πόλος to be compounded of the local name Zawré and
NOTES. LINES 1437-1470. 139
πολεῖν, versari, in allusion to Orestes’ ‘wanderings.’ Its real derivation
was unknown to the Greeks, but it is probably connected with ταῦρος,
‘bull.’ See Introduction, p. xv. In Soph. Azas 172 the goddess is
called Ταυροπόλα Διὸς “Apress.
1. 1457. Ἐρινύων, a trisyllable, as in ll. 931, 970.
1. 1459. ἑορτάζῃ, i.e. at the feast of Artemis.
1. 1460. σφαγῆς ἄποινα, ‘as a compensation for thy (uncompleted)
sacrifice. ἴλποινα is the accus. in apposition with the following clause,
ἐπισχέτω, etc. Cp. Alc. 7 Onrevew... τῶνδ᾽ ἄποινα. Since Orestes
escaped being sacrificed, the goddess requires some compensation ; only
she will henceforth be satisfied by the merely symbolical act of drawing
a few drops of blood from the victim’s neck with a sword.
ἐπισχέτω, from ἐπέχω, 2 aor. (not from émicxw), sc. ὁ iepeds, ‘let the
priest apply the sword.’
1. 1462. ὁσίας ἕκατι, religionis gratia (Klotz), the sacrifice being
merely nominal (see above). For ὁσίας as a substantive cp. l. 1161.
1. 1464. Βραυρωνίας. See noteonl.1453. The κλέμακες were either
steps cut in the cliff, or (more probably) natural terraces rising one
above another in the hill on which the temple stood. Diod. Siculus
19. 2 speaks of τῆς καλουμένης κλίμακος. (There is a steep track lead-
ing from the head of the pass of Glencoe to Fort William, known as the
Devil’s staircase.)
θεᾶς, the zen. of relation after κλῃδουχεῖν, which=«Andodxov εἶναι
(not, as some take it, after xAiwaxas). For the office of κλῃδοῦχος cp.
ἘΣ 51 n.
1.1466. ἄγαλμα, ‘as an offering,’ in app. to εὐπήνους ὑφὰς (cp. 1. 312).
1. 1467. uxoppayets. Cp. Alc. 20 ψυχορραγοῦσα, 10. 143 ἤδη
προνωπής ἐστι καὶ ψυχορραγεῖ. The clothes of women who died in
childbirth were dedicated to Artemis at Brauron. Here the honour is
transferred to Iphigenia, who, according to earlier legends, was herself a
goddess, and became by a very natural confusion identified with the
Artemis whose temple she served. See Introduction, p. xvi.
1. 1468. τάσδε, the women of the Chorus. This is addressed to Thoas.
1.1470. γνώμης Stkatas. The allusion in these words must remain
unexplained, until their connexion with what precedes or follows is
satisfactorily determined. (See Crit. Appendix.) If they form part of
the foregoing clause (τάσδε, etc.), they must mean ‘ the righteous decision’
of the Chorus, in resolving to save Orestes and Iphigenia at all risks.
But if, as is assumed in the text, their connexion is with the lost passage,
or with the following sentence ἐξέσωσα δὲ, etc. they may refer either to
something Orestes has said or done, or else to Athena’s own ‘just
decision’ at the trial, when she saved Orestes by deciding that an
equality of votes was to secure acquittal (see on 1. 966).
140 IPHIGENIA IN TAURIS,
1. 1472. κρίνασα, ‘apportioning ;’ cp. 1. 965.
kai, ‘and so,’ in accordance with this precedent.
νόμισμα, ‘custom,’ as in Aesch. Sept. c. Theb. 257 Ἑλληνικὸν
νόμισμα. Hermann quotes Elect. 1268—
καὶ τοῖσι λοίποις ὅδε νόμος τέθησεται,
νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ᾽ ἀεί.
1. 1477. ἄπιστος (ἐστὶ), “ ἀϊδοθεγβ᾽ -ξ ἀπειθής. So πιστὸς, ‘obedient,’
Soph. Oed. Col. 1031 ἀλλ᾽ ἐσθ᾽ ὅτῳ σὺ πιστὸς ὧν ἔδρας τάδε, and the
verb ἀπιστεῖν = ἀπειθεῖν in 7072 557, and elsewhere.
1. 1478. Ὀρέστῃ τ᾽... ἀδελφῇ τ᾽ odxl=otre Ὀρέστῃ οὔτε ἀδελφῇ.
Cp; 1. 1267 π.
1.1480. πρὸς θεοὺς ἁμιλλᾶσθαι was proverbial. Cp. Acts 5. 39
μήποτε καὶ θεομάχοι εὑρεθῆτε. Pflugk quotes Cic. de Senect. 2. 5 ‘ bellare
cum ats.
1, 1483. For the epithet εὐδαίμονα cp. 1. 1088.
1. 1487. τὸ χρεὼν, ‘necessity. Cp. Soph. Azz. 1106 ἀνάγκῃ δ᾽ οὔτε
δυσμαχητέον, also the chorus in Alcestis 962, etc., on the power of
Necessity. There was a proverb of Simonides ἀνάγκᾳ δ᾽ οὐδὲ θεοὶ
μάχονται.
1. 1490. ἀδελφῆς. Both Artemis and Athena were said to be
daughters of Zeus, the former by Leto, the latter by Metis, according
to the older legend in Hesiod, 7heog. 856.
l. 1491. ἔπ᾽ εὐτυχίᾳ -- εὐτυχῶς. Cp. ἐπ᾽ εὐτυχεῖ πότμῳ Loh. in Aul.
1523.
τῆς σωζομένης μοίρας would seem naturally to go with εὐτυχίας or
(better) with εὐδαίμονες, ‘happy in your preserved fortune,’ i. 6. *‘ your
preservation.’ But the orator Aristides has the phrase εἰ τῆς σωζομένης
μοίρας εἴημεν, meaning, ‘if we were among the number of the saved.
This must either have been a proverb, or Aristides must have quoted
the present passage, and it is unlikely he should have been mistaken
as to its meaning. Hence we had better render it so (after ὄντες).
[Reiske refers σωζομένης to Artemis (after εὐτυχίᾳ), ‘ the good fortune
which the saved goddess sends you.’ Paley explains it of Iphigenia, in
contrast to the lot of the Chorus, who are not at present ‘saved.’ But
in either case the separation of σωζομένης from μοίρας, with which it
would naturally seem to agree, is very awkward. ]
1. 1495. ὧς ov κελεύεις. What this command was we cannot tell,
owing to the gap in Athena’s speech. (See on ]. 1470.) Probably she
had bidden them continue awhile in the service of the goddess, with a
promise of release hereafter.
ll. 1498-1500. These three lines also conclude the Orestes and Phoe-
nissae. They are spoken by the leader of the Chorus in behalf of the
poet, and are an appeal to the judges to award him a prize. Six other
NOTES. LINES 1472-1500. 141
plays of Euripides have another conventional ending, the first line of
which is πολλαὶ μορφαὶ τῶν δαιμονίων. (For this see concluding note on
Helena, 1. 1688.)
κατέχοις, ‘ protect,’ ‘ guard.’
μὴ Anyots. Our poet had already gained a first prize in 441, also for
the Avppolytus in 428, as well as second and third prizes on other
oceasions. . What prize, if any, he won by his /phzgenza in Tauris is
unknown.
SKETCH MAP ILLUSTRATING THE NOTE ON LINES 435-4388.
(See page 85.)
----.ο-ς--.
PONTUS EUXINUS
ΤΕΣ us 3; Greek Stadia
Ὁ 50 100 200 300 400 500 600
CRITICAL ἈΕΡΕΝ Ric.
THE following pages do not profess to contain a complete apparatus
criticus of the play, but merely a list of the most important variations
and corrections, with a commentary, where required, supplementing the
brief notices of various readings given in the footnotes to the text. An
account of the MSS. and principal editions is added at the end of the
Introduction.
1. 3. Badham’s suggestion, δ᾽ ὕπο for δὲ mais (on account of the
singular mais), is plausible, but not necessary.
1. 6. Monk reads δίνας, but see note.
1. 13. Lenting reads ᾿Αχαιοῖς (to go after λαβεῖν) unnecessarily.
1,15. Hermann reads δεινῆς ἀπνοίας πνευμάτων δὲ τυγχάνων) making
ἀπνοίας (joined with πνευμάτων) depend on τυγχάνων. But it was not
a calm, but rather adverse gales, that detained the Greeks at Aulis
(Aesch. Avam. 185, etc.), and πνευμάτων οὐ τυγχάνων, as explained in
the note, really implies this. Kirchhoff suggests δεινὴ δ᾽ ἀπλοί᾽ ἦν, and
other editors make various alterations in the line. Mr. England reads
τε for ov, taking ἀπλοίας πνευμάτων τε as a hendiadys=‘dire straits
caused by [adverse] winds.’ But he does not, I think, satisfactorily
account for the insertion of οὐ by a transcriber. The change of the first
τ᾽ to δ᾽, omitting 7’ after πνευμάτων, is all that is positively needed ; but
I prefer the dative ἀπλοίᾳ to the gen. ἀπλοίας in this construction. (See
note.)
1. 24. There is no need for Monk’s correction τέχναι, the subject of
“EAAnves being easily supplied before the verb. Cp. 1. 215.
1. 36. Possibly” Aprepts is a gloss to explain θεὰ, since the name of
the goddess would be well known to the Athenians. Weil substitutes
χρώμεσθ᾽ for ἴΑρτεμις, which simplifies the construction, but is merely a
conjecture. He also regards ll. 40, 41 as an interpolation, since Iphi-
genia’s actual part in the sacrifice is explained at 1. 622, and need not
be anticipated here. But her reluctance to the office is so marked a
feature in this play that it is improbable she would have allowed the
bare assertion θύω γὰρ, etc. to pass without explanation.
1. 45. Markland and others read παρθενῶσι.. . . μέσοις, ‘the maiden’s
chambers ;” but the text is plain.
CRITICAL APPENDIX, 143
1. 50. Porson would read μόνος λελεῖφθαι στῦλος εἷς, etc., Kirchhoff
μόνος δὲ λειφθεὶς, etc., with ἐξ for ἐκ δ᾽ in 1. 51. But the meaning is
clear without εἷς, after correcting the obvious errors in the MSS., ἐλήφθη
and καθεῖμαι (1. 52).
1. 51. Hermann inserted ye after ἐκ δὲ, to avoid the T in ἐπῖκράνων.
But there are other instances of such lengthening before xp, mp, 7p,
though it is comparatively rare in compounds.
ll. 59, 60. These lines are probably spurious, anticipating the narrative
given at 1. 920. As Iphigenia’s dream was concerned only with her
δόμοι πατρῷοι (1. 51), any reference here to Strophius and his family is
obviously irrelevant.
1.62. Badham reads ἀποῦσ᾽ ἀπόντι, but the antithesis conveyed in the
text is more forcible than the mere emphasising the fact of her separa-
tion from Orestes.
1. 67. Elmsley’s alteration to φύλασσε does not improve the sense.
See note.
1. 70. This line is perhaps rightly regarded as an interpolation (Bad-
ham, Nauck, etc.) not so much on account of the interruption of the
single-line dialogue (στιχομυθία), which sometimes occurs (e.g. at 1. 811,
Alc, 818, Bacch. 1270, etc.), but because the statement of the place
whence they came is needless, and Orestes in his present excited state of
mind would be unlikely to waste words in explanation. Hermann puts
1. 76 after 1. 71, giving two lines to Orestes and making the single lines
begin at 1. 72. [If the line be retained, ἔνθα ναῦν ἐστείλαμεν must mean,
‘whither we directed our course.’ Cp. ναυκληρίαν στείλας Alc. 112.]
1. 76. Possibly this line ought to be continued to Pylades, signifying
his acquiescence in the warning given by Orestes at 1. 67.
1. 84. An evident interpolation from 1. 1455. Here it was probably
introduced as a marginal note by way of reference to that passage, and
afterwards crept into the text.
l. 97. Kirchhoff’s κλυμάκων for δωμάτων seems a needless alteration, if
ἐκβησόμεσθα be explained asin the note. The Aldine reading is δωμάτων
πρὸς ἀμβάσεις.
1. 98. For μάθοιμεν (Reiske) see note. The Florentine reading ἄρ᾽ οὖν
for ἂν οὖν is perhaps to be preferred, though the double ἂν is common.
1. 99. Hermann reads ἢ for ἢ and suggests μὴ, which Paley adopts
(‘ unless we open,’ etc.) This, as Mr. England rightly observes, sacrifices
the necessary alternative introduced by πότερα.
1. 100, Various alterations of ὧν οὐδὲν ἴσμεν have been proposed, e.g.
ὧδ᾽ οὐδὸν ἔσιμεν (Badham), ὧδ᾽ ἄδυτον ἔσιμεν (Wecklein), ἱερὸν (Kochly),
etc. But see note.
1. 112. The MSS. vary between mpoopépovre and προσφέροντα. The
dual is preferable, since both were to join in the enterprise.
144 IPHIGENIA IN TAURIS.
ll. 116, 117. The MSS. give these lines to Orestes, but they form a
fitting conclusion to Pylades’ speech, the object of which is to reassure
his desponding friend. The following words ἄλλ᾽ εὖ γὰρ εἶπας, etc. are
obviously the degznning of Orestes’ reply. [Dindorf omits these two
lines as spurious, and Wecklein puts them after 1. 105.]
11. 123-136 were restored by Tyrrhwitt to the Chorus; the MSS. give
them to Iphigenia.
], 130. Mr. England, rendering tréutra, ‘ escort,’ and referring πόδα to
Iphigenia, reads τᾶς σᾶς ὁσία, which improves the metre and defines
κλῃδούχου more precisely. But the metre may stand (see note), and the
σᾶς is not absolutely required, since the context clearly shows whose
priestess Iphigenia is.
1.135. Evpetav is an easy correction for the MS. Evpwray, unless
we are to suppose Euripides ignorant of the fact that the Tauric Cher-
sonese was part of Europe. The eastern boundary of Europe was rather
vaguely defined, but the Tanais was usually taken as the limit.
1. 141. Seidler and others read the gen. χιλιοναύτα, μυριοτευχοῦς, in-
serting σπέρμ᾽, or some similar noun, before ᾿Ατρειδᾶν. The τῶν is a
later MS. insertion, and the κλεινῶν is open to suspicion on account of
κλεινᾷ immediately preceding. Hence Monk substitutes μέγ᾽ ἀρίστου.
ll. 143, 145, etc. The text reading of this corrupt passage is due to
Hermann and Heath, id (with 7) for ὦ, and μολπαῖσι Bods for the un-
metrical μολπᾶς βοᾶν. Wecklein reads τὰν οὐκ εὔμουσον μέλπουσα βοᾶν,
a good emendation. Elmsley keeps ὦ δμωαὶ, etc., inserting καὶ before
τᾶς, and omitting βοᾶν as a gloss to explain οὐκ εὐμούσου μολπᾶς.
1. 150. tolav is Dindorf’s emendation for ofay. Schone thinks some
participle, such as ἀπλακόνθ᾽, has been lost after (was, which Elmsley
would omit as a gloss. Wecklein is more likely right in omitting
ὀνείρων, since ὄψιν is sufficiently defined by νυκτός.
1. 161. Kirchhoff’s ἐννοτίους for ἐν νώτοις is quite unnecessary. See
note.
1.184. The MSS. agree in reading péAeov, but many editors adopt
Musgrave’s plausible alteration peAopévav, suggested probably by Phoen,
1304 ἰαχὰν μελομέναν νεκροῖς. Schone reads μελέων, to go with μολπαῖς.
11, 186-202. The MSS. give these lines to Iphigenia, as well as
ll. 203-235. In that case, not to mention the disproportionate length
of Iphigenia’s part, the Chorus would fail to perform their promise (1.179)
‘of joining in the lament. The only difficulty about the arrangement in
the text (Musgrave’s) is with regard to the words πατρῴων οἴκων in the
mouth of the Chorus. But Hartung is probably right in regarding them
as an interpolation from 1. 154. If they are retained, Hermann’s sugges-
tion of inserting σῶν (or τῶν σῶν) before πατρῴων may be adopted.
1, 189. Badham’s reading τίνος ἐκ comes nearer the MS, τίν᾽ ἐκ than
CRITICAL APPENDIX, 145
Hermann’s τίς ἔτ᾽ ἐκ, and makes good sense. Kochly reads οὐκέτι τῶν,
Wecklein οὐκ ἔστιν ἔτ᾽.
ll. 192, 193. The & in the text is transferred from the next line. Weck-
lein inserts μέτεβασ᾽ after ἱερὸν, Hermann μετέβαλεν. Kochly reads ἱερᾶν
apy’ αὐγᾶν ἅλιος ἄλλᾳ προσέβαλεν, ὅτ᾽ ἔβα, etc. (See note.)
1. 195. ἄλλαις (Seidler), sc. ὀδύναις, is an improvement upon the MSS.
ἄλλοις (μελάθροις), unless the latter word be taken to mean ‘ generation ’
(Wecklein, Geschlecht), which is doubtful.
1, 200. The MS. γ᾽ after ποίνα is not wanted. Hartung reads ποίναμ᾽,
but the transposition of Τὰν ταλιδᾶν is the simplest alteration.
ll. 208, 209. Badham’s suggested transposition of these lines, making ἃ
μναστευθεῖσα refer to Clytaemnestra is on the whole satisfactory. Those
who refer it to Iphigenia either adopt the desperate expedient of taking
it with vaiw eleven lines below, or else place 1. 208 of the MS. after 220.
This is hardly probable, though the contrast with ἄγαμος, etc. would have
some force. There is, however, a similar contrast with τλάμων, according
to the present text.
1, 215. Canter and Nauck needlessly involve the sentence by reading
ἐπιβᾶσαν. With ἐπέβασαν a connecting particle δ᾽ is required after ed«-
ταίαν. Hermann inserts εὖτ᾽ before εὐκταίαν, Kirchhoff ἂν before ἱππείοις.
1. 226. The participle αἰμάσσουσα has been justly suspected, both on
account of the metre and the tautology with αἱμόρραντον. Perhaps
Monk’s emendation réyyovo’ might be adopted, although any correction
is of course conjectural. Others, with less probability, consider βωμοὺς
an interpolation. Kochly reads βωμοῖς.
_], 232. Hartung thinks the words ἔτι βρέφος ἔτι have been interpolated
from the similar passages in ll. 834, 1239. The metre is improved by .
their omission.
1. 246. For ὄνομα Monk reads σχῆμα, ‘dress,’ supposing the MS.
ὄνομα to be a correction of ONHMA corrupted from CXHMA. But
the text reading, though an unusual form of expression for τί ἐστι τῆς
τοὔνομα ; need not on that account be altered. —
1. 258. To avoid the difficulty involved in an over literal interpreta-
tion of οὐδέπω (see note), Nauck reads ἐξ ὅτου, Seidler and others οἵδ᾽,
ἐπεί. The latter comes nearer to the MSS., but οἵδε cannot be right,
since the strangers are not yet present.
1. 284. Hermann, unnecessarily, reads καὶ βοᾷ’ κυναγὸν ὧς, etc., making
κυναγὸν refer to the Fury, in apposition with τήνδε.
1. 288. ἐκ χυτώνων. No emendation yet proposed of these words is
even probable. Hartung’s χελυνῶν is plausible, but the word in
this sense lacks authority. Markland suggested ἐχιδνῶν, Hermann
χλιδώνων (‘necklace’ of vipers), Musgrave χαλινῶν. Kirchhoff reads
ἐκ τρίτων αὖ --τρίτη, comparing Orest, 1178, Rauchenstein ἡ δ᾽ αὖ τρίτη
Ι,
146 IPHIGENIA IN TAURIS.
νῦν. I have therefore retained the MS. χιτώνων as a possible reading
(see note), marking it however as doubtful. Elmsley may be right in
supposing that the name of some place, whence the Fury came, is lost,
and in constructing ἐκ, etc. with ἐρέσσει.
1. 294. For Badham’s emendation ἃ ᾽φασκ᾽ see note.
1. 295. One MS. appears to have the correction θαμβούμενοι, which
Seidler adopts. But the use of the middle of θαμβεῖν is more than
doubtful, and the correction itself is uncertain.
1. 300. Markland’s alteration ὥσθ᾽ for ws is possibly right, but see
note.
A variant reading πέλανον, ‘blood-gouts,’ may be due to the occurrence
of the same expression (αἱματηρὸν πέλανον) in Alc. 851, hes. 430. It is
obviously out of place here.
1. 306. μικρῷ, the Aldine reading, is the simplest correction of the
MS. μακρῷ. Nauck reads od μακρῷ, Wecklein ἐν παύρῳ, which is equiva-
lent to μικρῷ, but does not come quite so near the MS. reading.
1, 312. Lucian, quoting this passage, has the reading εὐπήκτους, Her-
mann reads εὐπτύκτους, a word which is not found elsewhere, though
easily compounded. That the garments were double-folded for the
purpose may be assumed as a fact, but need not be distinctly stated ;
also the text reading εὐπήνους has its own force. (See note.)
1. 343. Badham, objecting to the middle φροντιούμεθα, would read
φροντιοῦμεν οἷα χρή. Reiske, retaining φροντιούμεθα, proposed ὅσια for
οἷα. Possibly θεῖα may be right, supposing the corruption to be confined
to this one word, which is by no means certain. Madvig conjectures ov«
ἀφροντιστήσομεν.
1. 349. Nauck, without sufficient reason, rejects this line as spurious.
1, 353. The MSS. read αὐτοὶ κακῶς πράξαντες, but with κακῶς we
require the pres. πράσσοντες, and even then we get a mere repetition of
δυστυχεῖς. Seidler’s καλῶς (a very simple correction) seems to remove
all difficulty (see note), and the past part. πράξαντες is quite sufficient as
a note of time, without the addition of πάλαι or πότε, which Hartung
desiderates.
1. 359. Pierson’s οὗ for the MSS. of is an improvement, though οἱ
might refer to αὐτοὺς in 1. 357, with Aavatda in apposition.
1.378, The MSS. read κακῶν here, as κακῶς for καλῶς in 1. 353. This
confusion is frequent ; here the sense determines for καλῶν,
1. 382. Badham is probably right in rejecting this line. Although the
Greeks, as well as other nations, recognised pollution from childbirth,
it would hardly have been viewed in that light by its presiding goddess
(“Aprejus Aoxia). But there is no external evidence of spuriousness.
1, 386. I have retained the MS. reading ἔτεκεν ἂν, merely transposing
the words for the sake of rhythm. Porson and others read ἔτικτεν,
CRITICAL APPENDIX. 147
Hermann ποτ᾽ ἔτεκεν, but the ἂν, as Hartung observes, is necessary, as
stating an hypothesis, not a fact—i.e. ‘7/ she were so foolish, she could
not be Leto’s daughter.’ The protasis to ἂν ἔτεκεν (=€i οὕτως ἀμαθὴς
jv) is implied in τοσαύτην ἀμαθίαν.
1. 395. The insertion of Ἰοῦς (by Erfurdt, Hermann, and others), to
fill the blank in the MSS. after διεπέρασε(ν), is of course conjectural.
A corrector of the Florentine MS. added ποτε, but a spondee is required.
Schone reads πόντου to follow οἶδμα.
1. 404. Dindorf reads κούρα δία, i.e. Iphigenia, as subject of τέγγει,
taking αἷμα as a sort of cognate accus., ‘moistens with blood.’ The text
reading is due to Elmsley.
1. 410. Rauchenstein’s correction ἔπεμψαν for MS. ἔπλευσαν is almost
necessary, unless the latter can be taken in an almost transitive sense, or
else ὄχημα as a cognate accus.=vectonem, instead of vehiculum, its
proper equivalent. Dindorf reads πόρευσαν.
1, 413. The line as it stands does not quite correspond to the strophic
line 399, but no quite satisfactory correction has been proposed. The
corruption, if any, must be in ἐπὶ πήμασι, and βροτῶν may be a gloss.
Wecklein reads ἐπὶ (Mr. England ἔν τε, but the τε is questionable) ποθή-
μασιν. Monk’s transposition of ἐλπὶς and éyever’ helps to improve the
metre.
1. 452. The text reading ὀνείροισι συνείην (Kirchhoff) is perhaps the
best correction for metre and sense of the MSS. ὀνείρασι συμβαίην. Weil,
however, reads τάν γὰρ ὀνείροις ἀποβαίη, ‘ may what I have seen in dreams
be fulfilled, taking δόμοις, etc. with ἀπολαύειν. This is plausible: Her-
mann’s émBainy δόμοις gives a doubtful construction.
1.456. Markland’s δίδυμοι for διδύμοις is an improvement, The initial
σ of συνερεισθέντες might easily cause the error.
1. 466. Kochly and others omit Ἕλλησι διδοὺς, the former as a gloss
on ἡμῖν, the latter as an insertion to complete the metre. But παρ᾽ ἡμῖν
refers, not to Greece, but to their adopted country of Tauri, and ovx
ὁσίας requires Ἕλλησι to define its extension.
1. 477. For the MS. κακὸν, which may very well stand (see note),
various alterations have been proposed, as σαφῶς, βροτῶν, ὅποι, ἀπὸν,
τέλος. If any change be made, the last of these (Weil) makes the best
sense.
1. 486. A doubtful line, apparently an illustration of 1. 485, introduced
from the margin into the text. Paley, who retains it, draws a distinction
between μέλλων, signifying a more remote future, and ἔγγὺς, ‘close at
hand.’ But μέλλειν fer se has no such restricted force, and may be used
of any future event, whether near or distant.
1. 498. The MSS, γύναι (for yéver) was evidently copied in error from
1. 496.
L 2
148 IPHIGENIA IN TAURIS.
1. 556. Hartuny’s alteration αὐτὸς for οὗτος is perhaps an improve-
ment; but the text may stand.
1. 558. The MS. τήνδε is suspicious, as implying actual presence (cp.
1. 258 n.) Elmsley’s αἷμα may be adopted for the sense, but it is a mere
correction without authority. Weil reads τῇδε, Hermann τῷδε,
1. 560. Mr. England’s suggestion οὐ τι for οὐ τὰ is plausible.
1. 573. The Florentine MS. has λείπεται as a later correction of
λυπεῖται. Badham and some others adopt this; i.e. ‘ one thing is left
(to complete his misery).’ This is less likely than even λυπεῖται. Kochly
reads λυπηρὸν, but any certain restoration is impossible.
1.576. The MS. reading τί δ᾽ ἡμεῖς οἵ τ᾿ ἐμοὶ yevynropes is clearly wrong,
the required sense being ‘ what of our parents?’ not ‘ ws avd our parents.’
The change too of the plural ἡμεῖς to the singular ἐμοὶ is awkward.
Sch6ne’s correction of φίλοι is as simple as any that has been proposed.
1. 580. τῇδε is a probable emendation for μάλιστά γ᾽ οὕτω. Nauck
reads τοῦτο, which is the wrong pronoun to refer to something that
follows; Weil μάλιστά γ᾽ ὧδε, but the ye is not wanted. Probably οὕτω
was a gloss to explain τῇδε in its adverbial use.
1, 588. The MSS. reading ἀγγεῖλαι (infin.), for which Markland’s
ayyetAar (opt.) is an easy correction, has been suspected on account of
the occurrence of the same word in 1. 582. Hence Musgrave and others
read ’Apyddev, Wecklein ’Apyetos. On the other hand, it is plausibly
argued that the repetition of the verb is intentional, in order to make
this passage conform as closely as possible, in language as well as senti-
ment, to the preceding one; nor is the direct mention (as in ᾿Αργόθεν)
of the place whence the messenger should have come ἃ matter of neces-
sity. On the whole then the slight alteration in the text, with the
insertion of τ᾽ after τὰς in the next line seems to be all that is needed.
Hermann reads ἀγγείλας, which is awkward with another participle
(μολὼν) directly following.
1. 633. Several alterations of κατασβέσω (e.g. κατακλύσω, κατασκεδῶ,
καταστελῶ, etc.) have been proposed, through a misunderstanding of
the text. (See note.)
1. 643. Portus’ alteration of πιστὰς into ἀπίστους gives a mere repe-
tition of ἄελπτα (1. 639), to which πιστὰς forms an effective contrast.
1. 644. A word of no particular importance has dropped out after
ῥανίσι. Elmsley’s suggestion βαρβάρων would supply both sense and
metre.
1. 647. μακαιρᾶς (Kirchhoff), for MS. μάκαρος, does not perfectly
answer the strophic line (643). Sch6ne’s μακάριος would do this, but
an epithet for τύχας seems to be wanted. Seidler read paxapos iw, but
ὦ, not tw, is the right word in a simple address.
1. 651. The MSS, reading πότερος ὃ μέλλων (sc. διόλλυσθαι) cannot
μ᾿
CRITICAL APPENDIX. 149
stand, it being no longer doubtful which of the two friends was to die.
Kochly reads πότερος 6 μέλεος ὧν, Wecklein μέλεος μᾶλλον, but Her-
mann’s μᾶλλον (without μέλεος) seems preferable. The division of the
Chorus from 1. 651 into two parts, combining to form an Zfodus at
πότερος, etc., is also due to Hermann.
1. 672. Porson reads διῆλθον, “1 was considering,’ Markland δίελθε,
‘do thou consider.’ But διελθεῖν λόγον means ‘to relate,’ not ‘con-
sider,’ and the verb) should be in the imperfect. Also μάθοις in Orestes’
answer points rather to something suggested by another person, than to
what is passing in one’s own mind.
1, 679. The MSS. σώζεσθ(αι) αὐτὸς is objectionable on account of
the elision or crasis of az. Of the five instances quoted three occur in
choral odes, and the remaining two are doubtful readings. Nauck
reads σωθεὶς δ᾽ from Badham. (See note.)
1. 682. Hermann (from one copy) reads dkAnpov, ‘as being (now) the
husband of a dowerless wife,’ and therefore likely to desire the death of
Orestes, which would make his sister éyAnpos. This is hardly satis-
factory.
1. 692. λείπειν is Monk’s correction for the MSS. λήσειν, λήγειν.
The Palatine has λύσειν, but λύειν βίον is a doubtful phrase, and λείπειν
or λιπεῖν (Badham) seems probable.
1, 720. Elmsley, in deference to Porson’s dictum (on A/ed. 675) that
ye following 7a is not Attic, proposed καίπερ ἐγγὺς ἑστηκὼς (after-
wards ἑστῶτος) φόνου, Monk and Badham κεὶ τοῦδ᾽ ἐγγὺς ἕστηκας.
l. 727. The right reading πολύθυροι (for MS. πολύθρηνοι) is pre-
served by Aristotle, Rez. 3. 6.
1, 736. This line is regarded by Badham and others as an inter-
polation, chiefly because it breaks the στιχομυθία. But see note on
1, 69, and observe that here the real στιχομυθία may begin at 1. 737,
Orestes’ question at 1. 734 being merely an interruption of Iphigenia 5
speech. Besides this, the repeated mention of ‘ Argos’ as the destina-
tion of her letter seems to be intentional. Cp. ll. 588, 589, 733.
1, 744. The suggested emendations δώσεις or δώσειν, or the change
from τοῖς ἐμοῖς to τοῖσι wots are unnecessary (see note). It is most
unlikely that an original reading δώσεις should have been changed to
δώσω, with ἐμοῖς following.
1, 781. Some give this line (as well as the exclamation ὦ θεοί) to
Orestes. There seems to be no occasion to alter the MSS. distribution
of parts, though there is force in Paley’s remark that Orestes would
hardly have refrained from some exclamation, after hearing his own
name twice mentioned.
1, 782. This line is either spurious, or has been transferred from some
other connexion. Many editors assign it to Iphigenia, reading ἐρωτῶσ᾽
150 IPHIGENIA IN TAURIS.
from one MS. Hermann, also reading ἐρωτῶσ᾽, puts it after 1. 809.
Hartung reads εἰς τὰ πίστ᾽ ἀφίξομαι (Weil ἀφίξεται), retaining the rest of
the line as in the text. The only possible meaning, as it stands, ‘ perhaps
if I interrogate you, I shall hear something incredible,’ is obviously out
of place here.
1. 807. Seidler reads ye for τε, and Elmsley ot ᾿κπέρυκ᾽ ἐγὼ, which
makes a harsh sounding line where no alteration is needed.
1. 819. A doubtfui line. If any change be made, Kochly’s εὖτ᾽ Gp’
for οὐ yap—‘ when that noble marriage took me from her,’ deserves
attention.
1, 828. There seems to be no valid reason for rejecting τηλύγετον.
Mr. England, slightly altering the order of the words, reads τηλικόνδ᾽
(in contrast with 1. 834), and inserts πλανῶντ᾽ before ὦ φίλος. Kochly
also thinks some participle is required, and suggests μολόντα or ¢a-
VvevTa.
1. 836. The text follows Markland’s emendation of the MSS. εὐτυχῶν
ἐμοῦ. Hermann reads κρείσσον᾽... εὐτυχῶν tuxav, making Iphigenia
dwell upon the happiness of Orestes rather than her own. Wecklein is
probably right in suspecting τί φῶ; to be an interpolation.
1. 859. δόλιον is Monk’s probable correction for the MSS. δολίαν.
The feminine forms of δόλιος rarely occur. Hermann reads δόλι(αλ),
adverbial.
1, 864. Hartung’s ἀπάτορα πατέρα, πότμον ἄποτμον, though not
necessary, is worth consideration.
1. 866. The text follows Monk in putting this line immediately after
ἄλλα δ᾽ ἐξ ἄλλων κυρεῖ, instead of after εἰ σόν γ᾽ ἀδελφὸν, etc. The
assignment of parts varies in different editions, the MSS. giving all to
Orestes from ἄλλα (865) to τόλμας (869). At all events the words
δαίμονος τύχᾳ τινὸς are best given to Iphigenia in continuation of the
preceding line, and also because Orestes speaks elsewhere throughout
this scene in iambic trimeters.
1, 869. Perhaps we should omit δεινᾶς with Monk, and read ἔτλαν,
δείν᾽ ἔτλαν, as Paley*suggests.
1. 886. Markland reads ἀνὰ for dpa, to govern φῦλα, but the con-
struction in the text is admissible (see note), and is further improved by
Reiske’s correction δι ὁδοὺς from διόδους. With the MS. reading both
nouns (φῦλα and διόδους) will be in the cognate accus. after στείχω.
1. 898. One MS. inserts φανεῖ after ᾿Ατρείδαιν, but it is probably a
gloss to supply a verb with ἐξανύσας, the original reading for ἐξανύσαι
in 1]. 897.
1. gor. Hermann’s correction (in text) for the MSS. καὶ κλύουσ᾽
ἀπαγγελῶ seems all that is required. The Chorus cannot be supposed
to have any intention of ‘announcing’ the news. Mr, England, ob-
CRITICAL APPENDIX. ΤῊ
jecting to the participle κλύουσα without a finite verb (but see note)
reads kod κλύω παρ᾽ ἀγγέλων.
1. 914. ἐστὶ, for the MS. ἔσται, is an almost certain correction, but
πάντα may stand (see note). If this be changed, Schone’s τἀμὰ has
much in its favour.
1.942. The MSS. reading ἔνθεν pot πόδα (for which Elmsley reads
pov) has been variously emended. Badham proposed ἔστε for ἔνθεν,
keeping μοι, Hermann ἔνθ᾽ ἐμὸν, whence Nauck and Wecklein read
ἔστ᾽ ἐμὸν πόδα, which I have adopted in the text.
1. 952. Scaliger’s correction αὐτῶν for αὐτοῦ is probable. By re-
moving the emphasis on πώματος (‘ever the cup’) it makes Schone’s
proposed transposition of ll. 953, 954 to follow 1. 950 unnecessary.
1. 961. To avoid the final elision, Kirchhoff, Nauck, etc. omit the 7’
and put δ᾽ after εἰπὼν in 1. 964.
1. 966. Seidler’s διερρύθμιζε (for διηρίθμησε) is a probable emenda-
tion.
1. 975. Blomfield needlessly alters σώσει to σώσοι (see note).
11. 987, 988. Hermann puts a comma after ἐπέζεσε, taking σπέρμα
after ἄγει only, in spite of the remote position of τε. Badham, re-
taining de? (altered by Canter to ἄγει) reads διαπονοῦσ᾽ ἀεί.
1. 992. κτάνοντι, Heath’s correction for κτανοῦντι, a possible but
doubtful form, either of the fut. or desiderative pres., found in Hom. 72.
18. 309 κτανέοντα. Monk reads κτείνοντι, Hermann τοῖς κτανοῦσι,
but the last weakens the allusion to her father’s individual act, which
the context shows to be intended.
_ 1. 994. Mr. England reads ἀπαλλάξαι θέλω and σῶσαί τ᾽ és οἴκους,
supposing the θέλω to have been shifted into 1. 993 (where Markland
altered it to πάλιν) and the text reading ἀπαλλάξαιμεν ἂν to be a sub-
sequent accommodation. But perhaps no change is needed (see note).
ll. 1004, 1005. Kirchhoff proposed οὐδέ σ᾽ εἰ... σώσασαν, Nauck
reads σῶσαι τὰ σ(ά).
ΠῚ. τοῖο, 1011. Dindorf, with much probability, rejects these two
lines as spurious. They contain the doubtful Atgic form ἐνταυθοῖ, and
are a mere repetition of Orestes’ expressed resolve to carry off his sister
or perish in the attempt. For the MSS. ἥξω δέ γ᾽ Canter reads ἄξω δέ
σ᾽, and Markland μὴ αὐτὸς for καὐτός. Some such corrections are neces-
sary, if the lines are retained; and Seidler’s ἤνπερ καὐτὸς ἐντεῦθεν περῶ,
‘if I pass hence,’ is perhaps better than any.]
ll. 1014, 1015. Between these two lines a passage, perhaps of some
length, must (as Kirchhoff observed) have fallen out. Apollo had
nowhere predicted that Orestes should see his sister’s face; nor is
Seidler’s conjecture probable, that the word ovyyovos (1. 86) in the
original oracle may have been capable of an ambiguous interpretation,
152 IPHIGENIA IN TAURIS.
‘your sister’ or ‘my sister’ (Artemis). Goethe, however, has made this
the turning point of his play.
1. 1016. ἥδε BovAevots is Markland’s correction for the MSS. ἡ δὲ
βούλησις. The latter would come in very tamely after all Iphigenia
had said (Il. 989, etc.) about her determination to act with Orestes.
ll. 1025, 1026. These lines have been unreasonably suspected. Iphi-
genia naturally desires to know how Orestes, if concealed in the temple,
means to proceed, whether by violence or craft; hence she interposes
the question ὧς δὴ σκότος, etc.
1. 1027. ἱεροῦ is Dobree’s emendation of the MSS. tepot. Markland
substitutes a compound of his own invention, ἱεροφύλακες.
1. 1031. Kirchhoff, Nauck, etc. read σαῖσι μανίαις for σαῖς ἀνίαις,
but the context shows that it was the crime of Orestes, rather than his
madness, that Iphigenia thought of turning to account.
1. 1036. Nauck unnecessarily alters ἔχουσ᾽ to ἔχονθ᾽, referring it to
Orestes and αἰτίαν to the ‘reason’ why he must not be sacrificed, viz.
his alleged blood-guiltiness.
1, 1046. The MSS. reading φόνου is probably right (see note) ; other-
wise Brodaeus’ correction πόνου is the simplest. Others are δόλου,
λόγου, and χοροῦ. The last (Winckelmann’s) is a tempting emendation,
if any were needed. It is a stage metaphor =‘ what part shall Pylades
play?’ Cp. Plato, Auth. p. 279 τὴν σοφίαν ποῦ χοροῦ τάξομεν ; ‘where
shall we rank wisdom ?’
ll. 1050-1055. These lines have been variously arranged.. Monk and
Badham assign the whole passage to Orestes, (making τἄλλα refer to
the devices for getting the image out of the temple); others give 1. 1052
to Iphigenia. The sense cannot decide the question as to either line
1051, 1052, each remark being appropriate to either speaker. The
arrangement in the text is according to Kirchhoff (1867) and Nauck.
Monk rejects 1. 1055 as spurious, chiefly on account of the grammar in
ἴσως συμβαίη. But with Markland’s correction ἂν πάντα (for MSS.
ἅπαντα) the verse may be allowed to stand.
1. 1059. The MSS. read φίλου τ᾽ ἀδελφοῦ, in which case συγγόνου
must mean their cousin Pylades. But it is unlikely that he would be
mentioned to the exciusion of Electra, and he is afterwards included
(1. 1065). Seidler’s reading φίλου τ᾽ ἀδελφοῦ φιλτάτης τε συγγόνου
is almost equally probable with that in the text.
1. 1071. Dindorf, Nauck, etc. properly reject this line, as a needless
addition, involving the ungrammatical use of ὅτῳ for ἥτινι, as well as
the mention of τέκνα in the case of a Chorus presumably composed of
virgins (1. 130n.).
1. τορι. Most editors adopt Barnes’ correction οἰκτρὸν for οἶτον.
This is of course easier, but it is unlikely that a copyist, finding οἰκτρὸν
" — δ
CRITICAL APPENDIX. 153
in the MSS., would have changed it to οἶτον. Probably Euripides was
led to use the latter word by a recollection of Hom. //. 9. 563, quoted
in the note.
1. 1102, ὠδῖνι φίλας (or φίλον) is a correction by Portus and Mark-
land for the MSS. ὠδῖνα φίλαν, which involves a rather awkward appo-
sition with θάλλος, making ὠδῖνα =the place or scene of her travail.
1. 1113. Nauck reads ἐν @ tds “λλανοφόνου, to answer the strophic
line 1096. But such close correspondence is unnecessary in a Glyconic
system, which allows a vegular verse, having the Choriambus (- vv -)
in the middle, to answer antistrophically to an zrregular verse with the
Choriambus at the end. Only if the line in stvophe is dactylic (as
1. 1092), the aztistrophe should correspond exactly; hence dAdAvpév | wv
ἔπὶ is a necessary correction in 1. 1111 for dAdpév ἱ ὧν ev.
1. 1116. Ἑλληνοθύτους, a probable emendation for μηλοθύτουξβ, a
common epithet of altars, but inappropriate to one on which human
sacrifices alone were offered. Hence Musgrave reads οὐ μηλοθύτους.
1. 1117. Kirchhoff’s τὸν, should certainly supersede the MSS. ἄταν,
which could not, under any circumstances, be an object of envy. Kochly
reads αἶσαν.
1. 1120. The MSS. μεταβάλλει is certainly corrupt. Hermann makes
sense of it after a fashion by reading δ᾽ εὐδαιμονία for δυσδαιμονία, but
this introduces a very commonplace sentiment, and involves the repe-
tition of ἀνάγκαις after σύντροφος, which seems naturally to govern
δυσδαιμονίᾳ. The anapaest too (μέταβᾶλ | λει) in the dase of a Glyconic
verse is extremely rare. We merely require some epithet, such as
Badham’s τᾷ πάλαι, for δυσδαιμονίᾳ. The reading μεταβάλλει may
possibly have arisen from a recollection of a parallel passage, such as
ai μεταβολαὶ λυπηρόν, quoted in the note.
11. 1134-1136. For Hermann’s reading ἵστία te mpdtovor .. . πόδας
τε see note on the passage sub fin. The difficulty is increased by the
uncertainty of the text in the antistrophe, 1]. 1148, etc.
1. 1144. The MSS. reading παρθένος makes doubtful sense with evdo-
κίμων γάμων, whether it be rendered ‘a maiden of noble birth,’ or
‘destined for a noble husband.’ Paley’s suggestion πάρος ἐν εὐδοκίμοις
γάμοις, ‘where erewhtle (I used to stand) at nuptial feasts of high
renown, is worthy of notice.
1. 1146. πρὸς is Hermann’s ingenious correction for the MSS. ματρὸς
(sometimes written μρὸς), with περὶ for παρὰ in 1. 1145. He thus gets
rid of the superfluous εἰς in the strophe, 1. 1131. Such an expression as
‘whirling my foot from beside my mother’ for ‘quitting my mother’s
side to join in the dance,’ would be a strange one; to say nothing of
the awkwardness of making παρὰ govern φίλας ματρὸς, with πόδα
between. Badham and some others read θιάσοις for θιάσους, taking
154 IPHIGENIA IN TAURIS,
εἱλίσσουσα as intransitive = ‘dancing,’ and joining παρὰ πόδα with ματρὸς,
matris vestigia premens.
The next line (1148) is very corrupt. The MSS. read ἁβροπλού-
roto xaitas, for which Markland’s χλιδᾶς is an easy correction, XAITAC
and XAIAAC being very much alike. Wecklein prefixes τᾶς, to which
I have added θ᾽, to connect the two clauses more closely.
1.1168. Kirchhoff’s alteration of τὸ into tt is unnecessary (see note).
There is some probability in Wecklein’s correction τοῖν ξένοιν, on
account of the dual δεδράκατον following. The dual and plural numbers
are however often interchanged.
1.1174. The MSS. have τόδ᾽ ἔτλη tis ἂν, hence some editors retain
the τόδε, others the zs. The former may perhaps more easily be
spared. Nauck, without necessity, inserts γ᾽ after βαρβάροις.
1. 1181. Monk is possibly right in reading kat μὴν (‘and besides’ or
‘ay and’) for the MSS. καὶ viv.
1. 1202. For Monk’s suggested emendation δίκαιον see the note.
1. 1209. For τύχας Elmsley reads λόγους, Hermann tayds, but no
change is needed (see note).
11. 1210-1214. In these lines the MSS. show evident signs of corruption
and disarrangement. The reading is therefore to some extent con-
jectural; that in the text involves the least possible departure from
existing copies. I have adopted Elmsley’s change of συναντῷεν to
cuvavr@ow, Hermann’s ye Set for οὐδεὶς (1212), and his insertion of
εἰκότως (1214) to complete the tetrameter; also the transposition of
ll. 1212, 1213, so as to make μηδέν᾽ εἰς ὄψιν πελάζειν a completion of
the half-finished sentence καὶ φίλων γε δεῖ μάλιστα, and to avoid a
needless repetition in sense of ἐν δόμοις μίμνειν ἅπαντας.
1. 1236. Kirchhoff inserts ἔτικτε, Paley τεκοῦσα, before χρυσοκόμαν,
but according to the explanation given in the note no verb is needed
here. The MSS. Φοῖβον after χρυσοκόμαν is an evident gloss to explain
a common epithet of the god.
1. 1238. The casual mention of Artemis involved in the common
reading of ἅ τ᾽ ἐπὶ, etc. is awkward and misplaced in an ode entirely
addressed to Apollo. Weil’s correction @ for ἃ is therefore highly
probable.
1.1242. The MSS. reading μάτηρ, referring to Leto, is perhaps due
to a misunderstanding of the application of the term to Parnassus as
the ‘mother of streams.’ The revised reading is strongly confirmed by
the position of ματέρ(α) between ἀστάκτων and ὑδάτων.
1. 1246. For κατάχαλκος, which is probably genuine (see note), καθέ-
ALKTOS, κατάφαρκτος, κατάχλαινος, etc. have been proposed as corrections,
Badham would read σκιερὸν κάτεχ᾽ ἄλσος εὐφύλλου δάφνας.
1, 1260. ᾿Απόλλων is Seidler’s emendation for the MSS. ἀπὸ, con-
CRITICAL APPENDIX. 155
sidered as a contraction. No preposition is needed before ζαθέων χρη-
στηρίων. Hermann, retaining the ἀπὸ, proposed to insert Πυθῶνος,
Seidler Aat@os, which Nauck has adopted.
1. 1267. xapetvas is Linder’s probable correction for the MSS. γᾶς
εὐνάς. The γᾶς is certainly superfluous with χθὼν preceding and Tava
following. Hermann keeps γᾶς, but reads ἔφραζεν ἄνω. The τὰν is
added by a corrector in one MS. only.
1. 1271. Hermann’s Ζῆνος for Διὸς is probable on account of the
metre, the strophic verse 1246 having a long syllable (εὐφύλλων). Διὸς
may have been a gloss; or perhaps δίων, as Wecklein suggests, may be
right.
1. 1273. The MSS. θεᾶς before μῆνιν seems to be a gloss to explain
χθονίαν, and vuxious τ᾽ ἐνοπὰς to have been transposed from 1. 1277,
where ὀνείρους, originally a gloss, had been substituted for ἐνοπὰς in the
text. Hermann’s μῆνιν νύχιον removes all difficulties, and avoids the
. necessity of inserting a word (such as Kochly’s φυλάσσων) in the
strophic line 1248.
1, 1278. λαθοσύναν, as explained in the note, is probably genuine.
According to Musgrave there is a variant reading pavroovvav, τον
some editors adopt.
1. 1288. Hermann reads εἴ pe χρὴ, wrongly supposing that the Chorus
had been particularly addressed as in 1. 1284. But see note.
l. 1299. Markland’s correction χὐμῖν (καὶ ὑμῖν) seems a good one,
though Hermann defends the MSS. θ᾽ ὑμῖν. Seidler reads simply μέτ-
ἐστιν ὑμῖν.
1. 1309. The MSS. ψευδῶς ἔλεγον is probably a gloss upon the
original word; hence ἔψευδον (Hermann), ἔπλασσον (Badham), have
been proposed. Mr. England, improving on Monk’s ἔφησαν, reads
ἔφασκον, which, as he observes, is likely to have been thought to
require a note (ψευδῶς ἔλεγον) to define its meaning, =‘ pretend.’ Others
objecting to the parenthesis follow Pierson in reading ψευδῶς λέγουσαί
μ᾽ aid’ ἀπήλαυνον δόμων, and several more emendations have been
suggested.
ll. 1333-4. Nauck transposes χερσὶ and ὄπισθε for clearness; but
there is no real ambiguity, and each word (especially χερσὶ) gains force
from its position, as in the text.
1, 1346. I have not adopted Hermann’s somewhat arbitrary transpo-
sition of this line to follow 1. 1394. It is much more expressive where
it stands, in connexion with the frst mention of the Greek ship, as it
burst upon the Messenger’s view with all its equipment complete. The
construction is perhaps simplified by reading κατῆρες (Markland), and
taking πίτυλον in apposition with σκάφος, but no change is needed.
(See note.) ὁ
156 IPHIGENIA IN TAURIS,
1, 1352. If this line be removed or transferred, Kirchhoff’s διδόντες for
δὲ δόντες removes all difficulty. But re-arrangement is far from easy,
and the order of lines as in the text may, as suggested in the note, be
right. Kirchhoff proposed (1. 1352) ἢ πρυμνήσια | σπεύδοντες ἦγον διὰ
χερῶν, καὶ κλίμακας | πόντῳ διδόντες, etc. Kochly puts 1. 1352 after
1. 1349, altering ἑστῶτας into éor@res and marking a /acuna of a line
and a half after ἐλευθέρους. Mr. England adopts this, substituting for
the gap a full stop after ἐλευθέρους, but the asyndeton thus caused has
a very harsh effect. Paley supposes our present text to have arisen
from the combination of two variant readings, one being οἱ δὲ «κλίμακας
πόντῳ διδόντες, etc., the other of δὲ κλίμακας σπεύδοντες Fyor, etc.
1. 1356. Musgrave suggests διευθυντηρίας (Reiske -ous) to agree with
οἴακας, ‘ guiding handles,’ but the text may very well stand.
1.1371. For ὥστε ξυνάπτειν Hermann reads ὡς τῷ ξυνάπτειν, ‘in the
encounter ;’ Markland συναπειπεῖν, involving a pointless tautology with
συναποκαμεῖν. Monk’s ἐξαναπνεῖν would mean ‘ recover breath,’ not, as
he intended, ‘ get exhausted.’ Seidler’s fuvadyeiv is plausible, only it
elsewhere means ‘share’ or ‘sympathise in sorrow.’
1. 1380. The MSS. read φόβος δ᾽ ἣν τέγξαι πόδα. This gap was
afterwards filled, in the Palatine by ναυβάταις, and in the F lorentine by
wore μὴ, neither of which therefore has authority. Badham suggested
the text reading παρθένῳ, Kirchhoff τῇ κόρῃ or τῇ ξένῃ.
1. 1386. ναῦται νεὼς is possibly, as Badham suggests, a gloss upon
some word now lost; but the words, in spite of the double genitive
(see note), may be genuine. If any change be made, Nauck’s νεανίαι
seems to be the best.
1. 1394. Wecklein supplies σκάφος to complete the sense in place of
the MSS. νεὼς, which he considers due to the corrupt reading πάλιν
πρυμνήσια, corrected by Hermann from Hesychius into παλιμπρυμνηδόν.
Those who place 1. 1346 here of course keep νεὼς as genitive after
πίτυλον.
1. 1404. The MSS. read ἐκ ἐπωμίδας ; the gap is filled up in
Cod. Pal. by χερῶν and in Cod. Flor. by βαλόντες, neither having any
independent authority. The doubtful meaning of ἐπωμὲς makes it diff-
cult to decide upon the reading, but for reasons stated in the note
I have adopted Musgrave’s transposition ἐξ ἐπωμίδων xépas. Nauck
reads εὐχερῶς ἐπωμίδας, Markland ἐκ πέπλων (Jom 1210) ἐπωμίδας,
which gives good sense. Matthiae, adopting the Florentine reading
ἐκβαλόντες, alters émwpidas to ὠλένας.
1. 1415. The δ᾽ may be an interpolation. Matthiae omits it, re-
moving the stop after ἐναντίος. But see note.
ll. 1418-19. The MSS. (text) reading, as explained in the note, may
be genuine. Badham, however, reads ἣ φόνου τοῦ ᾽ν Αὐλίδι ἀμνημόνευ-
CRITICAL APPENS’X. 157
tov θεὰν, etc., which Kéchly has adopted, changing ἀμνημόνευτον to
ἀμνημόνευτος, taken transitively =‘ forgetful.’
1. 1442. This line is properly rejected by Kirchhoff and most editors.
It occurs only in one ΜΆ. is not needed for the sense, makes a rather
awkward construction with the preceding line, and is quite likely to
have been suggested by the ἀμπνοὰς πόνων occurring in a similar con-
nection inl. 92. At the same time, the mere fact of the words τῶν νῦν
παρόντων πημάτων happening to recur in .27122. 600, and κακῶν ἀναψυχὰς
in Supp. 615, would not alone constitute a valid objection to their
genuineness here.
1. 1470. Some lines out of this speech have certainly been lost, and
probably between this line and the one preceding. Athena has been
addressing Thoas; she is now seemingly in the middle of an address to
Orestes, leading up to a mention of his trial before the Areopagus,
which has no apparent connexion with the proposed release of the
Chorus from captivity. Also from 1. 1495 (δράσομεν οὕτως, etc.) she
had evidently given some injunctions to the Chorus, which are now
missing from her speech. There is nothing for it but to leave the
passage as it stands, altering only ἐκσώσασά σε καὶ πρίν γ᾽ into
ἐξέσωσα δὲ καὶ πρίν oe on the authority of the Scholiast on Aristoph.
Ranae 685.
1. 1472. Hermann, retaining ἐκσώσασά σε, etc., above, and marking
a Jacuna atter this line and not after 1. 1469, keeps the MSS. reading εἰς
ταὐτό ye and adds by way of stop-gap xpivovoa τάσδε πάντα 7 εἰσέπειτ᾽
dei. All this is pure conjecture, and although it is possible to construe
εἰς ταὐτό γε with νικᾶν, etc. (‘deciding that according to the same rule
he wins his cause who obtains equal votes’), Markland’s correction
€orat τόδε (with or without Kochly’s νόμιμον for νόμισμα), is a manifest
improvement,
The following scene from Aeschylus’ Zumenzdes, describing the trial
of Orestes before the court of Areopagus, is intended to illustrate
il. 961-967 of this play. The readings and numbering of lines are
nearly according to the Cambridge text, edited by F. A. Paley.
ll. 448-467. Athena, declining to accede to Orestes’ previous request
that she would act as judge in this trial, convenes a body of jurors
(δικασταὶ), who are to meet on the Hill of Ares and give their votes
according to oath.
Athena.
Τὸ πρᾶγμα μεῖζον, εἰ τις οἴεται τόδε
βροτὸς δικάζειν" οὐδὲ μὴν ἐμοὶ θέμις
158 IPHIGENIA IN TAURIS.
φόνου διαιρεῖν ὀξυμηνίτου δίκας. 50
* Χ x * Χ
ἐπεὶ δὲ πρᾶγμα δεῦρ᾽ ἐπέσκηψεν τόδε. 460
φόνων δικαστὰς ὁρκίοις αἱρουμένους
θεσμὸν τὸν εἰς ἅπαντ᾽ ἔγὼ θήσω χρύνον.
ὑμεῖς δὲ μαρτύριά τε καὶ τεκμήρια
καλεῖσθ᾽, ἀρωγὰ τῆς δίκης ὁρκώματα.
kptvaca δ᾽ ἀστῶν τῶν ἐμῶν τὰ βέλτατα 4605
ἥξω διαιρεῖν τοῦτο πρᾶγμ᾽ ἐτητύμως,
ὅρκον πορόντας μηδὲν ἔκδικον φράσειν.
ll. 536-543. Enter ATHENA, as president (ἡγεμὼν) of the court: she
bids the herald proclaim silence.
Ath. κήρυσσε, κῆρυξ, καὶ στρατὸν κατειργάθου.
* * % *% x =
πληρουμένου yap τοῦδε βουλευτηρίου 540
atyav ἀρήγει καὶ μαθεῖν θεσμοὺς ἐμοὺς
πόλιν τε πᾶσαν ἐς τὸν αἰανῆ χρόνον
καὶ τόνδ᾽, ὅπως ἂν εὖ καταγνωσθῇ δίκη.
ll. 544-551. APOLLO being present, the Chorus of Furies challenge
his right to appear: he replies that he is there both as witness and as
advocate for Orestes.
Cho. ἄναξ "Απολλον, ὧν ἔχεις αὐτὸς κράτει.
τί τοῦδε σοὶ μέτεστι πράγματος, λέγε. 545
Afpol. καὶ paprupnowy ἦλθον" ἔστι yap νόμῳ
ἱκέτης ὅδ᾽ ἁνὴρ καὶ δόμων ἐφέστιος
ἐμῶν: φόνου δὲ τοῦδ᾽ ἔγὼ καθάρσιος ;
καὶ ξυνδικήσων αὐτός" αἰτίαν δ᾽ ἔχω
τῆς τοῦδε μητρὸς τοῦ φόνου. σὺ δ᾽ εἴσαγε 550
ὕπως ἐπίστᾳ τήνδ᾽ ὃ κυρώσων δίκην.
ll. 552-578. ATHENA, as εἰσαγωγεὺς, introduces the suit ; Orestes
and the Chorus plead against each other.
| Ath. ὑμῶν ὁ μῦθος, εἰσάγω δὲ τὴν δίκην.
6 γὰρ διώκων πρότερος ἐξ ἀρχῆς λέγων
γένοιτ᾽ ἂν ὀρθῶς πράγματος διδάσκαλος.
Cho. πολλαὶ μέν ἐσμεν, λέξομεν δὲ συντόμως. 555
ἔπος δ᾽ ἀμείβου πρὸς ἔπος ἐν μέρει τιθείς.
τὴν μητέρ᾽ εἰπὲ πρῶτον εἰ κατέκτονας.
Or. ἔκτεινα' τούτου δ᾽ οὔτις ἄρνησις πέλει.
% * * * * x
Cho. εἰπεῖν ye μέντοι δεῖ σ᾽ ὅπως κατέκτανες.
Or. ré€w" ξιφουλκῷ χειρὶ πρὸς δέρην τεμών.
Cho. πρὸς τοῦ δ᾽ ἐπείσθης καὶ τίνος βουλεύμασι;
Or. τοῖς τοῦδε θεσφάτοισι' μαρτυρεῖ δέ μοι.
SCENE FROM AESCHYLUS’ EUMENIDES.
Cho.
Or.
Cho.
Or.
Cho.
Or.
Cho.
Or.
ὃ μάντις ἐξηγεῖτό σοι μητροκτονεῖν ;
\ A ἘΠΕ ΟΝ ͵ > t
καὶ δεῦρό γ᾽ ἀεὶ τὴν τύχην οὐ μέμφομαι.
ἀλλ᾽ εἴ σε μάρψει ψῆφος, ἄλλ᾽ ἐρεῖς τάχα.
, > > ἈΝ 3 > ͵ la /
πέποιθ᾽, ἀρωγὰς δ᾽ ἐκ τάφου πέμψει πατήρ.
νεκροῖσί νυν πέπεισθι μητέρα κτανών.
δυοῖν γὰρ εἶχε προσβολὰς μιασμάτοιν.
πῶς δή; δίδαξον τοὺς δικάζοντας τάδε.
ἀνδροκτονοῦσα πατέρ᾽ ἐμὸν κατέκτανεν.
*% % * * * *
ll. 579-591. Orestes appeals to Apollo to witness in his
Apollo promises that he shall have strict justice dealt him.
Or.
Apol.
ἤδη ov μαρτύρησον. ἐξηγοῦ δέ μοι,
ΑΔπολλον, εἴ σφε ξὺν δίκῃ κατέκτανον.
δρᾶσαι γὰρ ὥσπερ ἐστὶν οὐκ ἀρνούμεθα"
ἀλλ᾽ εἰ δικαίως εἴτε μὴ τῇ σῇ φρενὶ
δοκεῖ τόδ᾽ αἷμα, κρῖνον, ὡς τούτοις φράσω.
λέξω πρὸς ὑμᾶς τόνδ᾽ ᾿Αθηναίας μέγαν
θεσμὸν δικαίως, μάντις ὧν δ᾽ οὐ ψεύσομαι.
οὐπώποτ᾽ εἶπον μαντικοῖσιν ἐν θρόνοις,
3 3 Ν 9 Ἂ > 4 te
ovK ἀνδρὸς, οὐ γυναικὸς, οὐ πόλεως πέρι,
ὃ μὴ κελεύσαι Ζεὺς ᾿Ολυμπίων πατήρ.
τὸ μὲν δίκαιον τοῦθ᾽ ὅσον σθένει μαθεῖν,
βουλῇ πιφαύσκω δ᾽ ὕμμ᾽ ἐπισπέσθαι πατρός.
oe ELA \ 3 , Ζ
ὅρκος γὰρ οὔτι Ζηνὸς ἰσχύει πλέον.
Cause ;
580
599
(In what follows, to 1. 643, Apollo expounds at some length the law
of homicide, answering the several objections interspersed by the Furies,
and clearing Orestes.)
1, 644-680. Athena, as president (ἡγεμὼν) bids the jurors give their
votes, reminding them of the sanctity of their office, and of the place in
which they were assembled.
Ath.
Cho.
Ath,
Cho.
Ath.
ἤδη κελεύω τούσδ᾽ ἀπὸ γνώμης φέρειν
ψῆφον δικαίαν, ὡς ἅλις λελεγμένων.
ἡμῖν μὲν ἤδη πᾶν τετόξευται βέλος.
μένω δ᾽ ἀκοῦσαι πῶς ἀγὼν κριθήσεται.
τί γάρ; πρὸς ὑμῶν πῶς τιθεῖσ᾽ ἄμομφος ὦ;
ἠκούσαθ᾽ ὧν ἠκούσατ᾽, ἐν δὲ καρδίᾳ
ψῆφον φέροντες ὅρκον αἰδεῖσθε, ἐένοι.
κλύοιτ᾽ ἂν ἤδη θεσμὸν, ᾿Αττικὸς λεὼς,
πρώτας δίκας κρίνοντες αἵματος χυτοῦ.
» \ \ \ es a
ἔσται δὲ καὶ τὸ λοιπὸν Αἰγέως στρατῷ
ἀεὶ δικαστῶν τοῦτο βουλευτήριον.
πάγον δ᾽ ὄρειον τόνδ᾽, ᾿Αμαζόνων ἔδραν
lA > fee | if ‘ δ
σκηνάς θ᾽, ὅτ᾽ ἦλθον Θησέως κατὰ φθόνον
645
650
τόο IPHIGENIA IN TAURIS.
στρατηλατοῦσαι, καὶ πόλιν νεόπτολιν
τήνδ᾽ ὑψίπυργον ἀντεπύργωσαν τότε,
“Ape δ᾽ ἔθυον, ἔνθεν ἔστ᾽ ἐπώνυμος
πέτρα πάγος T Αρειος᾽ ἐν δὲ τῷ σέβας
ἀστῶν, φόβος τε ξυγγενὴς τὸ μὴ ἀδικεῖν
: σχήσει τό τ᾽’ ἣμαρ καὶ κατ᾽ εὐφρόνην ὁμῶς,
αὐτῶν πολιτῶν μὴ ᾿πικαινούντων νόμους.
κ * * *% * *
τοιόνδε τοι ταρβοῦντες ἐνδίκως σέβας,
ἔρυμά τε χώρας καὶ πόλεως σωτήριον
ἔχοιτ᾽ ἂν οἷον οὔτις ἀνθρώπων ἔχει
οὔτ᾽ ἐν Σκύθαισιν οὔτε Πέλοπος ἐν τόποις.
κερδῶν ἄθικτον τοῦτο βουλευτήριον,
αἰδοῖον, ὀξύθυμον, εὑδόντων ὕπερ
ἐγρηγορὸς φρούρημα γῆς καθίσταμαι.
ταύτην μὲν ἐξέτειν᾽ ἐμοῖς παραίνεσιν
ἀστοῖσιν ἐς τὸ λοιπόν. ὀρθοῦσθαι δὲ χρὴ
καὶ ψῆφον αἴρειν καὶ διαγνῶναι δίκην
αἰδουμένους τὸν ὅρκον. εἴρηται λόγος.
660
675
680
(During a dialogue in distichs (ll. 681-703), in which Apollo and the
Chorus indulge in mutual recriminations, each juror in turn takes his
ballot from the altar and drops it into one of the two urns for acquittal
or condemnation.)
ll. 704-723. Athena now declares her intention of giving her vote for
Orestes, deciding at the same time that if the number of votes be found
equal, he shall be acquitted. This actually happens, and the result is
declared accordingly.
Ath, ἐμὸν τόδ᾽ ἔργον, λοισθίαν κρῖναι δίκην"
ψῆφον δ᾽ ᾿Ορέστῃ τήνδ᾽ ἔγὼ προσθήσομαι.
μήτηρ γὰρ οὔτις ἐστὶν ἥ μ᾽ ἐγείνατο,
τὸ δ᾽ ἄρσεν αἰνῶ πάντα, πλὴν γάμου τυχεῖν,
ἅπαντι θυμῷ, κάρτα δ᾽ εἰμὶ τοῦ πατρός,
οὕτω γυναικὸς οὐ προτιμήσω μόρον
ἄνδρα κτανούσης δωμάτων ἐπίσκοπον.
νικᾷ δ᾽ Ὀρέστης, κἂν ἰσόψηφος κριθῇ.
ἐκβάλλεθ᾽ ὡς τάχιστα τευχέων πάλους
ὕσοις δικαστῶν τοῦτ᾽ ἐπέσταλται τέλος.
Or. ὦ Φοῖβ᾽ "Απολλον, πῶς ἀγὼν κριθήσεται ;
Cho. ὦ Νὺξ μέλαινα μῆτερ, dp ὁρᾷς τάδε;
Or. νῦν ἀγχόνης μοι τέρματ᾽, ἢ φάος βλέπειν.
Cho. ἡμῖν γὰρ ἔρρειν, ἢ πρόσω τιμὰς νέμειν.
Apol. πεμπάζετ᾽ ὀρθῶς ἐκβολὰς ψήφων, ξένοι,
τὸ μὴ ἀδικεῖν σέβοντες ἐν διαιρέσει.
798
~J
~
tr
ILLUSTRATIVE PASSAGES FROM OVID. 161
γνώμης δ᾽ ἀπούσης πῆμα γίγνεται μέγα. 720
βαλοῦσά τ᾽ οἶκον ψῆφος ὥρθωσεν pia.
Ath, ἀνὴρ ὅδ᾽ ἐκπέφευγεν αἵματος δίκην.
ἴσον γάρ ἐστι τἀρίθμημα τῶν πάλων.
The Furies, filled with rage at the escape of their victim, complain
loudly of their treatment at the hands of the goddess; but Athena
reassures them by the promise of a temple near the Acropolis of Athens,
with due rites for all future time.
The following passages from Ovid, closely illustrating scenes from
the /phigenia in Tauris, are appended for the purpose of comparison.
The references in the footnotes are to the lines of the play.
I. Epistolae ex Ponto 3. 2. 45 :—
Est locus in Scythia, Tauros dixere priores ;
Consortem Phoebi gens colit illa locum.
Templa manent hodie vastis tnnixa columnis';
Perque quater Genos itur in illa gradus.
Fama refert illic stgnum caeleste? fuisse ;
Quoque minus dubites, stat daszs orba*® dea,
Azaque, quae fuerat natura candida saxi,
Decolor affuso tincta cruore rubet*.
Sacrifici genus est (sic instituere priores)
Advena virgineo caesus ut ense cadat.
Regna Thoas habuit, Maeotide clarus in ora,
Nec fuit Euxinis notior alter aquis.
Sceptra tenente illo, liquidas fecisse per auras
Nescio quam dicunt Iphigenian iter ;
Quam levibus ventis sub nube fer aéra vectam®
Creditur his Phoebe deposuisse locis.
Praefuerat templo multos ea rite per annos,
Invita peragens tristia sacra manu®:
Quum duo velifera iuvenes venere carina,
Presseruntque suo litora nostra pede.
Par fuit his aetas, et amor, quorum alter Orestes,
Alter erat Pylades; nomina fama tenet.
Protinus immitem Triviae ducuntur ad aram
Evincti geminas ad sua terga manus".
ii 28. ? Il. 88, 986. tony: ὌΠ 2: ie Ba
§ Il. 385-390. by ae ys aati
M
162 IPHIGENIA IN TAURIS.
Spargit aqua captos lustrali’ Graia sacerdos,
Ambiat ut fulvas infula longa comas.
Dumque parat sacrum, dum velat tempora vittis,
Dum tardae causas invenit usque morae ;
‘on ego crudelis*—iuvenes ignoscite ’—dixit;
‘Sacra suo facio barbariora loco.
Ritus is est gentis. Qua vos tamen urbe venitis ἢ
Quove parum fausta puppe petistis iter?’
Dixit; et audito patriae pia nomine virgo
Consortes urbis comperit esse suae.
‘ Alter et ὁ vobis, inguit, ‘cadat hostia sacri ;
Ad patrias sedes nuntius alter eat*.’
Tre iubet Pylades carum periturus Oresten.
Hic negat; inque vicem pugnat uterque mori.
Exstitit hoc unum quo non convenerat illis;
Cetera par concors et sine lite fuit.
Dum peragunt pulchri iuvenes certamen amoris,
Ad fratrem scviptas exarat*tlla notas*.
Ad fratrem mandata dabat, cuzque tlla dabantur
(Humanos casus aspice) frater erat’.
Nec mora; de templo rapiunt simulacra Dianae,
Clamque per immensas puppe feruntur aquas.
Mirus amor iuvenum, quamvis periere tot anni,
In Scythica magnum nunc quoque nomen habet.
11. 7ristia 4. 4. 63 :—
Nec procul a nobis locus est, ubi Taurica dira
Caede pharetratae pascitur ara deae. _
Haec prius (ut memorant) non invidiosa nefandis,
Nec cupienda bonis, regna Thoantis erant.
Hic fro supposita virgo Pelopeia cerva®
Sacra deae coluit qualiacunque suae.
Quo postquam, dubium pius an sceleratus, Orestes
Exactus furiis venerat ipse suis,
Et comes exemplum veri Phocaeus amoris,
Qui duo corporibus, mentibus unus erant—
Protinus evincti Triviae ducuntur ad aram,
Quae stabat geminas ante cruenta fores".
1 Il. 442, 622: 2 Il. 345, 585. 3 ll. 582-596. * Contrast
1. 585. 5. 11 ΤΟ, 798: ® 1. 28, 783. "a,
ILLUSTRATIVE PASSAGES FROM OVID. 163
Nec tamen hunec sua mors nec mors sua terruit illum ;
Alter ob alterius funera maestus erat.
Et iam constiterat stricto mucrone sacerdos},
Cinxerat et Graias barbara vitta comas;
Quum vice sermonis fratrem cognovit, et illi
Pro nece complexus Iphigenia dedit.
Laeta deae signum, crudelia sacra perosae
Transtulit ex illis in meliora locis”.
1 Contrast 1. 40. 2 Il. 1086-1088.
ΘΕ
BAN. DL) Ὲ ὧν ἃ
The references are to the Notes and the Pages of the Introduction.
Abstract for concrete noun, 386,
525.
Accusative cognate, 225, 277, 529,
649.
— BY aticsitidn with clause, 455,
1460,
— of respect, 1346.
Adjectives in -atos, 1202.
— in fem. form with neuter nouns,
1238.
— instead of local adverbs, 1424.
— ‘proleptic’ use of, 48.
Adverbs of motion, use of, 1042.
‘ Aetiology,’ meaning of the term,
xiv, note.
Agamemnon at Aulis, xvi.
— murder of, xvii.
ἄγαλμα, meaning at 273:
ἀγχίπλους πόρος, 1325:
αἰδώς, special sense of, 949.
ἀκίνητος, of sacred objects, 1157.
ἀκροθίνια, 75, 459.
Alcyone, legend of, 1089.
ἀλλὰ... yap, construction of, 118
(Ale. 422).
᾿ἀλλάσσεσθαι, meaning of, 292.
ἄλλως = frustra, 538.
ἄμικτος, meaning of, 402.
ἄμιλλα and its cognates, ΤΗΣ Ae;
165).
ἀμφὶ with dative, 6.
Amphitrite, 425.
ἄν, doubled for emphasis, 245.
— omitted (with subjunctive), 1064.
‘ Anacoluthon,’ 606, 964.
ἀναστέλλειν, meaning of, 1378.
Anaxibia, 918.
Ancient oracles, 1266.
ἀνθ᾽ ὅτου, construction of, 926.
ἀντίψαλμος, meaning of, 179.
Aorist of intended act, 351,
(Hel. 348).
τ momentary action, 992.
ἀπέπτυσα, an exclamation, 1161.
ἀποβλέπειν, special sense of, 928.
ἀπόδιδόναι = reddere, 791.
ἀποθέσθαι = reponere, 376.
ἀπολέσθαι, of exile, 541.
Apollo, birth of, 1099.
Apposition of singular with plural,
349; 579-
ἄπτερος ὄρνις, 1005.
ἄρα, force of, 351, 369, 569, 1310.
dpa for dpa Q), 472.
ἀρῷ (fut. of αἴρω) with ἃ, 117.
Areopagus, institution of, 945, etc.
Argos, seat of Hera’s worship, 221.
Aristophanes, his parodies of Euri-
pides, 1, 138, 344, 491, 512.
Artemis, attributes of, 21, 127.
— Brauronia, 1453, xv.
— Eileithyia, 1228.
— at Halae, 1453, xv.
— Calliste, xv, note.
— Tauropolos, 1455, Xvi.
Article, as relative pronoun, 35.
— emphatic, 320, 1366.
— generalising force of, 390.
550
166
Athens, epithets of, 1088, 1130.
Attraction of case, 963.
— relative pronoun, 1238.
ἄστακτα ὕδατα, 1242.
ἄφαρ, rare in tragedy, 1274.
Baal-Moloch, 626.
βακχεύειν, in passive sense, 1243.
βάρβαρος, how used, 1337.
Boorépos, popular "derivation of,
392:
Brauronian Artemis, 1453, xv.
Bridal festivities, 1144-1149.
Burial rites, 632-635.
Calchas, story of his death, 531.
‘Calculus Minervae,’ 966.
Ceremonial purifications, 1193,
1216 (Hel. 865).
Clytaemnestra, 5, 209, 365, 818.
Commos, 123, 643 (Hel. 164).
‘Constructio praegnans,’ 1182.
Cutting the hair in mourning, 172.
‘Cursus Achillis,’ 435.
Cyclopian walls, 845.
Cynthus, mountain in Delos, 1098,
1240.
Cypria of Stasinus, 21, xvi.
χάριν, with adj. in attribution, 566,
1445. :
χρή, with a dative, 71.
χρύσεος with v, 1253.
Date of the /phigenta in Tauris,
vii.
Dative of circumstance, 15, 471.
— instrument, 433, 519, 1110,
1283.
— purpose, 1040.
— relation, 771.
— local, 1143, 1236.
Dativus Ethicus, 1046, 1076.
— incommodt, 1419.
δέ, special force of, 804.
Delos, island of, 1099.
Delphi (γῆς ὀμφαλός) » 1258.
Delphic temple, 1275.
δέλτοι, description of, 727.
Deus ex machina, 1435, xiv.
INDEX.
διαδοχαί (διαδέχεσθαι), 79.
Dictynna, legend of, 127.
δίκαιον, substantive, 559.
δίκην παρέχειν, 944.
Dioscuri, protecting sailors, 272
(Hel, 1500).
δίπτυχοι = δύο, 242, 474.
“ Dochmiac’ metre, 827.
δόρυ = στρατός, 1326.
Double entente, 1195, 1197.
Double question, 1359.
Dream-oracle at Delphi, 1263.
δμαθέντες = θανόντες, 199, 230.
δρόσος = ὕδωρ, 255.
dus-, force of prefix, 144.
ἐγκεῖσθαι, sense of, 145.
Editions of the Iphigenia, xviii, xix.
εἰ γάρ = utinam, 1221 (Alc. 91).
εἶεν, its derivation, 467.
εἰς μέσον, meanings of, 420.
éx, of the agent, 552, 1076.
ἐκβαίνειν, doubtful sense of, 96.
ἔκβολος, meaning of, 1042.
ἐκνεύειν, meaning of, 1186, 1330.
ἐλέγχειν, a legal. term, 1179.
Elision at end of a line, 961.
‘EAAds, as adjective, 495.
Ἕλλην, as adjective, 72, 341.
ἔμπυρα, in divination, 16.
ἐν ἡδονῇ and similar phrases, 491.
ἐξάρχειν (ὅρκον), 743.
ἐπείγεσθαι, sense of, 1393.
ἐπευφημεῖν, 1403.
ἐπὶ with dative, 25, 471, 680, 728,
1401.
ἐπισκήπτειν with accus., 7o1 (Al.
330)
ἐπισκοπεῖν, special sense of, 1414.
ἐπιστροφή, meaning of, 671 (Hel.
440).
ἐπωμίδες, doubtful sense of, 1404.
ἐπωτίδες (of a ship), 1350.
ἐρᾶν, meaning of, 514.
ἑρμηνεύς, in a general sense, 1302.
ἐσῆλθεν (εἰσήει, etc.), impersonal,
1340.
Etymologies, fanciful,
(Hel. 9).
32, 1455
INDEX.
εὐδαίμων, epithet of Athens, 1088.
εὐθυντηρίαι, 1356.
εὐναῖος, probable sense of, 432.
evras, its application, 1234.
Euripides and Goethe compared,
X-xiil.
— and the popular religion, 380.
— fond of verbal repetitions, 835,
864, 869 (Hel. 207).
— his attempts at etymology, 32,
M455.
— his dislike of soothsayers, 573,
(Hel. 744).
— ridiculed by Aristophanes, 1,
138, 344, 491, 512.
Euripus, strait of, 6.
εὑρίσκειν and εὑρίσκεσθαι, 875.
Eurotas, valley of the, 134.
ἢ for a in contractions (ζῆν, etc.),
1
ἡνίκα with optative, 347.
Festival of Xoés, 958.
Furies, how represented, 285, 289.
— of Orestes, 292, 935, 970.
Future middle, in passive sense,
1047 (Alc. 322).
yap, different uses of, 38, 328, 533,
646, 670, 994, 1032, 1201.
γε, force of, 113, 912, 1050.
Genitive, after interjections, 869.
— attributive, 1384.
— causal, 196.
— of definition, 96.
— of direction towards, 360.
— of relation, 1464.
— subjective, 211.
Goethe’s /phigenie, 199, 468, 1401.
iy. Xi,
Halae, temple of Artemis at, 1453,
Xv.
Hands, position of in prayer, 269.
‘ Hendiadys,’ 626.
Hera, her worship at Argos, 221.
Herodotus, his account of Tauri,
39; Xv.
Hippodamia, story of, 2, 825.
167
Homer, story of Orestes in, xvi.
Homicide, how regarded by Greeks,
947-
Human sacrifices, where offered, xv.
ι, quantity of in ini, 298.
Images fallen from heaven, 88,977.
Impalement, 1420.
Imperfect, of uncompleted act, 27,
360, 920.
iva, with aor. indicative, 357.
Indicative for opt. in dependent
clause, 668.
Infinitive after φόβῳ, 1342.
— exegetical, 454.
— of purpose, 761, 944.
Intransitive verbs in passive voice,
367.
Ino, legend of, 270.
To, legend of, 392.
Iphigenia, at Aulis, 214, 365.
— as a goddess, 1467, xv, xvi.
— character of, xiii.
— early legends of, xvi.
— not mentioned by Homer, xvi.
Iphigenia in Tauris, characters
in, Xl, xiii.
— contrasted with Goethe’s play, xi.
— compared with Helena, x.
— modern imitations of, xvii.
— MSS. and editions of, xviii, xix.
— plot of, viii-x.
— probable date of, vii.
— sources whence derived, xvi.
Irony, in tragedy, 350, 474, 592,
628.
ἱστάναι βοήν, 1307.
καί, explanatory, 1376.
kal μὴν, 236, 513.
Kal piv... γε, L050.
καὶ τίς and Tis καί, etc., 254 (AL.
142).
κακίζειν, κακίζεσθαι, 105.
καραδοκεῖν, meaning of, 313.
κατακρημνίζειν, 1429.
κατάρχεσθαι (sacrificial term), 40,
244, 1154.
κτᾶσθαι δειλίαν, etc., 676.
168
λακτίζειν (metaphorical), 1396.
λατρεύειν, construction of, 1118.
Laughter of enemies, 502.
Leuce, island of, 435."
Libations to the dead, 61.
λιπαραΐ, epithet of Athens, 1130.
λόγος, various senses of, 578, 794,
912, 1358.
λόχιαι Μοῖραι, 206.
Lucretius, Iphigenia’s sacrifice in,
21.
μαγεύειν, meaning of, 1338.
μᾶλλον μᾶλλον, 1400.
Marriage customs, 818.
— offerings, 1228.
μάταιος, special sense of, 275.
μέλεσθαι (πυρί, etc.), 646.
μέλπειν =ludere, 429.
μὲν... δέ, in contrasted clauses,
PEO MTs
μὲν οὖν, 386.
μετελθεῖν, sense of, 14.
μέτεστι, construction of, 1299.
μή with indicative, 67.
— participle, 739, 907.
‘Momentary’ aorist, 862, 1023,
1042 (Alc. 1095).
Nautical terms, 1134, 1350, 1356.
Nereides, 428.
Neuter pl. in apposition with sen-
tence, 619, 650.
Nominativus pendens, 695, 947.
νοσεῖν, secondary sense of, 536,
1018.
νόστος, νοστεῖν, 1112 (fel. 428).
Nostot of Agias, xviii.
Nouns masc. in form with fem. in
attribution, 341, 586.
νυκτὸς ὄμμα, LILO.
ὅδε and οὗτος, contrasted, 915.
Oenomaus slain by Pelops, 825.
Offerings to the dead, 61, 162.
οἶδα =‘ remember,’ 852.
οἷσθ᾽ ὃ (δράσω, etc.), 759, 1203.
ois μὲν... τοῖς δέ, 419.
ὁ μέν, omitted, 1350.
INDEX.
ὁ μέν τις, force of, 1407.
ὄμμα νυκτός, 110.
ὄναισθε (form of blessing), 1078.
ὄνομα, in various uses, 663, 697,
.« Ὁ lal .“
ὅποι = ἐκεῖσε ὅπου, 113, ΤΙ0.
ὅπως after δέδοικα, 905.
— elliptical, 321.
Oracles in Greece and Italy, 1266.
Order of words, peculiar, 873, 903.
Orvesteza of Stesichorus, xvii.
Orestes, character of, xili.
— legend of, xvii.
— his friendship with Pylades, xiii.
ὁσία, substantive, 1161, 1462.
ὅστις -- εἴ Tis, 606, 1064.
— indefinite force of, 355 (Az. 17).
ov γὰρ ἀλλά, 1005.
οὐδεὶς φθόνος, 503.
οὖς ἂν φθάνοις, 245 (Alc. 662).
ov μή, explained, 18 (761. 292).
ov μὴν ἀλλά, 630.
οὖν, force of, 272.
οὔτε... Kal, 591.
οὔτε... οὐ, 354, 373.
ὀφλισκάνειν (μωρίαν, etc.), 488.
‘Oxymoron,’ 202, 559, 506, 832,
864.
ὠλένη (descriptive) for χείρ, 966.
ws δή, force of, 1184, 1336.
ws = otras, 603.
ws for ὥστε, with infin., 300.
wore for ws (‘like’), 359.
Paean, to whom addressed, 185
(Alc. 424).
Palaemon, legend of, 270.
παλαμναῖος, meaning of, 1218.
παλιμπρυμνηδόν, 1395.
πάλιν, as adv. of place, 1165.
Panathenaea, festival of, 223.
Pandean pipes, 1126.
πάρος = potius, 656.
παρ᾽ οὐδέν, etc., 732.
Parodies of Euripides, 1, 138, 344.
Participle after λέγειν, etc., 1047.
πειρατήριον, sense of, 967.
πέλας παρεῖναι, 317.
πέμπειν = ‘conduct,’ 1130.
INDEX,
Peplos of Athena, 221.
πεπρωμένος, personal, 1438.
περιβάλλειν, double construction
of, 799.
Phineus, legend of, 422.
πίτυλος, meanings of, 307, 1050,
1346 (Alc. 814).
Plural and singular, interchanged,
995.
— of ‘dignity,’ 109 (Az. 132).
— verb with collective noun, 326.
πόδες (nautical term), 1134.
mot ;= ‘ wherefore?’ 77.
πορθμεύειν (metaphorical),
2606, 735; 936, 1435.
πόρος = TOVTOS, 253.
Portents and prodigies, 1165.
Poseidon, patron of Troy, 1414.
πῶς dv; expressing a wish, 627.
Present, denoting continuance,
1319.
— graphic, 8, 23.
— historic, 561.
— for perfect, 989.
Prologue, its definition, 1.
προθέσθαι, special sense of, 1225.
προστροπή, meaning of, 618.
mpoaparyya,—243, (fel. 1255).
προτείνειν, special sense of, 370
(Hel. 28).
πρότονοι (nautical term), 1134.
Proverbial expressions, 759, 910,
1193, 1480, 1401.
Punishment, barbarous modes of,
1429.
πυνθάνεσθαι, sense of, 809.
Purification by water, 1193.
Pylades, character of, xiii.
Python slain by Apollo, 1245.
φθείρεσθαι, of shipwreck, 276.
φόρτος (κακῶν, etc.), 1306.
φῶς, paos =‘ preserver,’ 187, 849.
φωσφόρος, title of Artemis, 21.
ψῆφος ᾿Αθηνᾶς, 966.
237;
Race-course, metaphors from, 81,
815.
Racine’s /phigénie en Aulide, xviii.
ῥάπτειν μόρον (δόλον, etc.), 681,
169
Relative, attraction of, 1238.
ῥεῦμα στρατοῦ, 1437.
ῥιπὴ ποδῶν, 885.
ῥόθιος, adjective, 407, 1133.
Sacred rivers, 399.
Sacrifice of Iphigenia, 27-29.
Sacrificial rites, 40.
Sea-bathing, 1193.
Singular and plural interchanged,
998.
‘Sigmatism’ in Euripides, 765.
σκολοπίζειν, 1420.
σκότος, gender of, 1025.
Soothsayers, invective against, 573.
σώζειν =tacere, 1062.
σωζομένης μοίρας, 1401.
Stasinus, his Cypvza, xvi.
Stesichorus, his Oresteza, xvii.
στόλος (nautical term), 1134.
στομοῦσθαι, meaning of, 287.
Strophius, father of Pylades, 811,
918, xvii.
Subjunctive for optative, 445.
συγχωρεῖν, fut. middle of, 741.
συμβάλλειν = conzicere, 55.
συμφορά, senses of, 1317.
συνάπτειν, probable sense of, 1371.
᾿ συντείνειν, special sense of, 207.
συστέλλεσθαι, special sense of, 295.
Symplegades Insulae, 124, 241.
Tantalidae, race of, I, 191, 199.
Tauropolia, festival of, xv.
Tauropolos, derivation of,1455,xv.
Tautclogy in Euripides, 491.
τε... Καὶ καὶ. «- καὶ; CLC, 678:
Te... ov for οὔτες-. οὔτε, 1367,
1478.
‘Tertiary predicate,’ 1163, 1171.
τηλύγετος, doubtful sense of, 828.
Themis, oracle of, 1248, 1263.
Thoas, character of, xiii.
τί yap; elliptical, 533, 820.
τιμᾶν =colere, 54, 748.
‘Tmesis,’ 832, 880.
τοι, force of, 111, 670.
Triglyphs (in architecture), 113.
Trochaic tetrameters, 1203.
170 INDEX.
τροχήλατος, 82. Verbal repetitions, 138, 402, 835,
τυγχάνειν, special sense of, 1321. 864 (Hel. 195).
θάλος (metaphorical), 171, 208, | Voices, supernatural, 1386.
222. Vowel lengthened before p, 253.
θέσθαι τέχνην, etc., 712.
Women, education of, 584.
ὑπό, in primitive sense, 1257. Writing tablets, 727.
Verbal paradoxes, 512. (a-, intensive prefix, 1111.
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